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outline  studies  in 
The  C  .d  Testament 

FOR  B-iLE  TEACHERS 


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By 


JESSE  L.  HURLBUT,  D.D. 


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OUTLINE  STUDIES 


IN 


THE    OLD    TESTAMENT 


FOR 


BIBLE  TEACHERS 


s  By 

JESSE  L.  HURLBUT,  D.D. 


New  York:    EATON  &  MAINS 
Cincinnati  :  JENNINGS  &  GRAHAM 


858 


Copyright,  1905,  by 
EATON  &  MAINS 


PREFATORY 


This  book  has  been  prepared  at  the  request  of  the  New 
York  State  Sunday  School  Association,  through  its  Nor- 
mal Committee.  The  desire  was  expressed  for  a  teacher- 
training  course  to  include  two  years  in  the  Bible :  one  year 
upon  subjects  contained  in  the  Old  Testament,  taking  the 
historical  point  of  view,  and  presenting  with  the  history 
the  lands  and  the  Israelite  people,  their  institutions  of 
worship;  and  a  second  year  upon  the  New  Testament, 
following  the  same  plan. 

Those  who  have  studied  "Revised  Normal  Lessons" 
and  "  vStudies  in  Old  Testament  History  "  will  find  most  of 
these  "Outline  Studies"  familiar;  for  it  has  not  been  my 
purpose,  as  it  was  not  the  desire  of  the  committee,  to  fur- 
nish a  series  of  new  lessons,  but  to  have  the  subjects  of 
Old  Testament  study  brought  together  in  one  volume. 
Each  subject,  however,  has  been  studied  anew,  and  the 
results  of  recent  knowledge,  especially  in  the  chronology, 
have  been  incorporated  in  this  revision.  At  the  request 
of  the  committee  new  lessons  on  "The  Old  Testament 
as  Literature  "  and  "  How  We  Got  Our  Bible  "  have  been 
added. 

It  is  my  earnest  desire  that  through  these  studies  the 
Bible  may  be  better  imderstood  and  more  thoroughly 
taught  by  the  Sunday  school  teachers  of  our  land. 

Jesse  L.   Hurlbut. 
South  Orange,  New  Jersey, 
September,   1905, 


CONTENTS 


PAGE 

Prefatory ' 3 

I.  The  Old  Testament  World 7 

II.  Old  Testament  History 12 

III.  The  BeginnincxS  of  Bible  History 21 

IV.  The  Wandering  in  the  Wilderness 26 

V.   Institutions  of  Israelite  Worship 33 

VI.  The  Land  of  Palestine 41 

VII.  The  Conquest  of  Canaan 46 

VIII.   The  Age  of  the  Heroes 51 

IX.   The  Rise  of  the  Israelite  Empire 57 

X.  The  Reign  of  Solomon 63 

XL  The  Temple  on  Mount  Moriah 69 

XII.  The  Kingdom  of  Israel 75 

XIII.  The  Kingdom  OF  Judah 81 

XIV.  The  Captivity  of  Judah 84 

XV.   The  Jewish  Province 92 

XVI.  The  Old  Testament  as  Literature 99 

XVIL  How  We  Got  Our  Bible 104 


Outline  Stuiciies  in  the 
Old  Testament 


FIRST  STUDY 

The  Old  Testament  World 

The  Bible  is  primarily  a  book  of  history,  and  without  some  knowl- 
edge of  its  historical  contents  no  one  can  rightly  understand  its 
revelation  of  divine  truth.  But  in  order  to  know  the  history  con- 
tained in  the  Old  Testament  we  must  obtain  a  view  of  the  lands  in 
which  that  history  was  wrought.  We  therefore  study  first  of  all 
the  Old  Testament  World. 

I.  Location  and  Extent.  The  history  of  the  Old  Testament  was 
enacted  upon  a  field  less  than  half  the  area  of  the  United  States.  It 
extended  from  the  river  Nile  to  the  lands  east  of  the  Per'sian  Gulf 
and  from  the  northern  part  of  the  Red  Sea  to  the  southern  part  of 
the  Cas'pi-an.  The  world  of  Old  Testament  history  was  thus  1,400 
miles  long  from  east  to  west  and  900  miles  wide  from  north  to  south, 
and  it  aggregated  1,110,000  square  miles,  exclusive  of  large  bodies 
of  water. 

II.  Let  us  begin  the  construction  of  the  map  by  drawing  upon  its 
borders  Six  Seas,  four  of  which  are  named  in  the  Old  Testament. 

1.  The  Cas'pi-an  Sea,  <^f  which  only  the  southern  portion  appears 
in  the  northeastern  corner  of  our  map, 

2.  The  Per'sian  Gtilf,  south  of  the  Cas''pi-an,  on  the  southeast. 

3.  The  Red  Sea,  on  the  southwest  (Exod.  15.  4;  Num.  33.  10; 
I  Kings  9.  26). 

4.  The  Med-i-ter-ra'ne-an  Sea,  on  the  central  west.  Note  its  names 
in  Josh.  I.  4  and  Deut.  34.  2. 

5.  The  Dead  Sea,  north  of  the  eastern  arm  of  the  Red  Sea  (Gen. 
14.  3;  Deut.  4.  49;  Joel  2.  20;  Ezek.  47.  18). 


8 


Outline  Studies  in  the  Old  Testament 


6.  Lake  Qiin'ne-reth  (ch  pronounced  as  k),  the  name  in  the  Old 
Testament  for  the  Sea  of  Gal'i-lee  (Num.  34.  11 ;  Josh.  13.  27). 

III.  Next  we  indicate  the  Mountain  Ranges,  most  of  which,  though 
important  as  boundaries,  are  not  named  in  the  Bible. 

1.  We  find  the  nucleus  of  the  mountain  system  in  Mount  Ar'a-rat» 
a  range  in  the  central  north  (Gen.  8.  4).  From  this  great  range  three 
great  rivers  rise  and  four  mountain  chains  branch  forth. 

2.  The  Cas'pi-an  Range  extends  from  Ar'a-rat  eastward  around  the 
southern  shore  of  the  Cas'pi-an  Sea. 


3.  The  Za'gros  Range  extends  from  Ar'a-rat  southeasterly  to  the 
Per'sian  Gulf,  which  it  follows  on  the  eastern  border. 

4.  The  Leb'a-non  Range  extends  from  Ar'a-rat  in  a  southwesterly 
direction  toward  the  Red  Sea.  Mount  Her'mon,  the  mountain 
region  of  Pares-tine,  Mount  Se'ir,  on  the  south  of  the  Dead  Sea,  and 
even  Mount  Si'nai,  all  belong  to  this  chain  (Deut.  3.  25 ;  Josh.  13.  5 ; 
I  Kings  5.  6). 

5.  The  Tao^ms  Range,  from  Ar'a-rat  westward,  following  the 
northern  shore  of  the  Med-i-ter-ra'ne-an. 

IV.  The  Rivers,  for  the  most  part,  follow  the  lines  of  the  mountain 
ranges. 

I.  The  A-rax'es,  from  Ar'a-rat  eastward  into  the  Cas'pi-an  Sea, 
may  be  taken  as  the  northern  boundary  of  the  Old  Testament  world. 


The  Old  Testament  World  9 

2.  The  Ti'gris,  called  in  the  Bible  Hid'de-kely  flows  from  Ar'a-rat, 
on  the  southwestern  slope  of  the  Za'gros  mountains,  in  a  southeast- 
erly direction  into  the  Per'sian  Gulf  (Gen.  2.  14;  Dan.  10.  4). 

3.  The  Eo-phra'tes,  the  great  river  of  the  Bible  world,  rises  on  the 
northern  slope  of  Ar'a-rat,  flows  westward  to  the  Tau'rus,  then 
southward,  following  Leb'a-non,  then  southeasterly  through  the 
great  plain,  and  finally  unites  with  the  Ti'gris  (Gen.  2.  14;  15.  18; 
Josh.  I.  4;  24.  2). 

4.  The  Jor'dan  flows  between  two  parallel  chains  of  the  Leb'a-non 
range  southward  into  the  Dead  Sea  (Gen.  13.  10;  Num.  22,  i; 
Judg.  8.  4). 

5.  The  Nile,  in  Af 'ri-ca,  flows  northward  into  the  Med-i-ter-ra'ne-an 
Sea  (Gen.  41.  i ;  Exod.  2.  2). 

V.  The  Old  Testament  world  has  three  Natural  Divisions,  some- 
what analogous  to  those  of  the  United  States. 

1.  The  Eastern  Slope,  from  the  Za'gros  mountains  eastward  to  the 
great  desert. 

2.  The  Central  Plain,  between  the  Za'gros  and  Leb'a-non  moun- 
tains, the  larger  portion  a  desert. 

3.  The  Western  Slope, between  Leb'a-non  and  the  Med-i-ter-ra'ne-an 
Sea. 

VI.  We  arrange  the  Lands  according  to  the  natural  divisions, 
giving  locations,  and  not  boundaries,  as  these  changed  in  every  age. 

1.  On  the  eastern  slope  lie: 

I.)  Ar-me'ni-a  (Rev.  Ver. ,  "Ar'a-rat"),  between  Mount  Ar'a-rat 

and  the  Cas'pi-an  Sea  (2  Kings  19.  37). 
2.)  Me'di-a,  south  of  the  Cas'pi-an  Sea  (2  Kings  17.  6;  Isa.  21.  2). 
3.)  Per'sia,  south  of   Me'di-a  and   north   of  the   Per'sian  Gulf 

(Ezra  I.  I ;  Dan.  5.  28). 

2.  In  the  central  plain  we  find: 

{a)  Between  Mount  Za'gros  and  the  river  Ti'gris: 
4-)  As-syr'i-a,  on  the  north  (2  Kings  15.  19;  17.  3). 
5-)  E'lam,  on  the  south  (Gen.  10.  22;  14.  i). 

{b)  Between  the  rivers  Ti'gris  and  Eu-phra'tes: 
6.)  Mes-o-po-ta'mi-a,  on  the  north  (Gen.  24.  10;  Deut.  23.  4). 
7.)  Chal-de'a,  on  the  south  (Jer.  51.  24;  Ezra  5.  12). 

if)  Between  the  river  Eu-phra'tes  and  the  Leb'a-non  range: 
8.)  The  great  desert  of  A-ra'bi-a  (2  Chron.  17.  11 ;  26.  7). 

3.  On  the  western  slope  we  find: 


10  Outline  Studies  in  the  Old  Testament 

9.)  Syr'i-a,  extending  from  the  Eu-phra'tes  to  Pares-tine  (2  Sam. 

8.  6;  I  Kings  22.  i). 
lo.)  Phoe-ni'cia,  a  narrow  strip  between  Mount  Leb'a-non  and 

the  sea,  north  of  Pares-tine. 
II.)  Pares-tine,  "  the  Holy  Land,"  south  of  Syr'i-a  and  north  of 

the  Si-na-it'ic  wilderness.     Note  its  ancient  name  in  Gen.  12.  5. 
12.)  The  "Wilderness,  a  desert  south  of  Pal'es-tine,  between  the 

two  arms  of  the  Red  Sea  (Exod.  13.  18;  Deut.  i.  19). 
13.)  E'gypt,  on  the  northeast  corner  of  Af'ri-ca  (Gen.  12.   10; 

37-  28). 
VII.   In  these  lands  out  of  many  Places  we  name  and  locate  only 
the  most  important. 

1.  E'den,  the  original  home  of  the  human  race,  probably  at  the 
junction  of  the  Ti'gris  and  Eu-phra'tes  (Gen.  2.  8). 

2.  Sh«''shan,  or  Su'sa,  the  capital  of  the  Per'sian  empire,  in  the 
province  of  E'lam  (Esth.  i.  2). 

3.  Bab^-Ion,  the  capital  of  Chal-dc'a,  on  the  Eu-phra'tes  (Gen. 

10.  10;  2  Kings  25.  i). 

4.  Nin'e-veh,  the  capital  of  As-syr'i-a,  on  the  Ti'gris  (Gen.  10.  11 ; 
Jonah  3.  3). 

5.  Ha'ran,  a  home   of   A'bra-ham,    in    Mes-o-po-ta'mi-a   (Gen. 

11.  31.) 

6.  Da-mas'cos,  the  capital  of  Syr'i-a,  in  the  southern  part  of  that 
province  (Gen.  15.  2). 

7.  Tyre,  the  commercial  metropolis  of  Phoe-ni''cia  (Ezek.  27.  3). 

8.  Je-ra'sa-Iem,  the  capital  of  Pal'es-tine  (Judg.  i.  8). 

9.  Mem 'phis,  the  early  capital  of  E'gypt,  on  the,  Nile  (Hos.  9.  6). 
Other  names  of  places  might  be  given  indefinitely,  but  it  is  desira- 
ble not  to  require  the  student  to  burden  his  memory  with  lists  of 
names,  and  therefore  the  most  important  only  are  given. 

Hints  to  the  Teacher 

Have  a  good  blackboard  for  the  map  drawing,  and  see  that  each  scholar  is  sup- 
plied with  a  tablet  or  pad  of  paper. 

1.  Let  the  teacher  first  draw  on  the  board  in  presence  of  the  class  the  boundaries 
of  the  Seas,  and  require  the  class  to  draw  them  also  on  tablet  or  pad,  holding  the 
pad  so  that  its  longest  side  will  be  from  right  to  left.  Inspect  each  pupil's  design, 
and  see  that  it  is  fairly  correct,  but  do  not  seek  for  finished  drawing.  A  rough 
sketch  is  all  that  should  be  desired. 

2.  Next  draw  the  lines  representing  Mountain  Ranges,  and  require  the  class  to 
dp  the  same.    J?.eview  the  names  of  the  Seas,  and  also  of  the  Mountain  Ranges, 


The  Old  Testament  World  11 

3.  Place  on  the  board  the  lines  representing  the  Rivers,  and  let  the  pupils  do  the 
same,  and  review  Seas,  Mountains,  and  Rivers. 

4.  Show  the  three  Natural  Divisions;  indicate  on  the  map  the  Lands  in  the  order 
given,  and  let  the  pupils  do  the  same.  See  that  the  pupils  know  the  name  and 
location  of  each  Land,  and  review  Seas,  Mountains,  Rivers,  and  Lands. 

5.  Indicate  on  the  blackboard  the  Places  named  in  the  lesson,  and  have  the  pupils 
also  locate  and  name  them.     Review  Seas,  Mountains,  Rivers,  Lands,  and  Places. 

6.  Let  the  pupils  redraw  the  map  at  home  from  copy,  and  at  the  next  session  of 
the  class  call  upon  five  pupils  to  go  in  turn  to  the  board — the  first  to  draw  the  Seas, 
and  then  receive  criticism  from  the  class,  the  second  the  Mountains,  the  third  the 
Rivers,  the  fourth  the  Lands,  and  the  fifth  the  Places. 

7.  If  another  review  could  be  given  it  would  be  an  excellent  plan  to  call  for  the 
reading  of  the  Bible  references  in  the  lesson,  and  require  a  student  to  name  and 
locate  on  the  blackboard  the  Sea  or  Mountain  or  River  or  Land  or  Place  named 
in  the  reference.  It  will  abundantly  reward  the  teacher  to  occupy  three  or  four 
sessions  of  the  class  on  this  map  and  its  reviews. 

8.  Let  the  pupils  read  all  the  facts  of  the  lesson  from  the  hints  given  in  the  fol- 
lowing Blackboard  Outline  and  answer  all  the  Review  Questions. 

Blackboard  Otitline 


I.  Loc.  Ex.    N. — P.  G.     R.  S. — Cas.    1,400.    900.     1,110,000. 
II.  Se.     Cas.     Per.  G.     R.  S.     Med.  S.     D.  S.     L.  Ch. 

III.  Mtn.  Ran.     Ar.     Cas.     Zag.     Leb.     Tau. 

IV.  Riv.     Ar.     Tig.     Eup,     Jor.     Ni. 

V.  Nat.  Div.     Ea.  SI.     Cen.  PI.     Wes.  SI. 
VI.  La.     I.  Ar.     Me.    Per.    2.   Ass.     El.     Mes.    Chal.    Ar. 
3.  Syr.     Phoe.     Pal.     Wil.     Eg. 
VII.  Pla.    Ed.    Sh.    Bab.    Nin.    Har.    Dam.    Ty.    Jer.    Mem. 


■4 


Review  Questions 

How  large  was  the  Old  Testament  world?  Between  what  bodies  of  water  was  it 
located?  What  were  its  dimensions?  Name  its  six  important  bodies  of  water. 
Locate  each  of  these  bodies  of  water.  Name  and  describe  its  mountain  ranges. 
Name  and  locate  its  five  important  rivers.  State  and  describe  its  three  natural 
divisions.  Name  and  locate  the  lands  of  the  eastern  slope.  Name  and  locate  the 
lands  of  the  central  plain.  Name  and  locate  the  lands  of  the  western  slope.  Name 
its  nine  important  places.     Locate  each  of  the  nine  places. 


SECOND  STUDY 
Old  Testament  History 

The  divine  revelation  which  the  Bible  contains  is  given  in  the 
form  of  a  history.  God  revealed  his  plan  of  saving  men  not  in  a 
system  of  doctrine,  but  in  the  record  of  his  dealings  with  the  world 
at  large,  and  especially  with  one  people.  To  understand  this  reve- 
lation it  is  necessary  for  us  to  view  the  great  stream  of  history  con- 
tained in  the  Bible.  Our  study  on  this  subject  will  include  the 
principal  events  from  the  creation  of  man,  at  a  date  unknown,  to 
the  birth  of  Christ' 

Part  One 

We  begin  by  dividing  the  entire  field  of  time  to  the  opening  of  the 
New  Testament  into  five  periods.     Each  of  these  we  write  at  the 
head  of  a  column.     (See  the  Blackboard  Outline.) 
I.   The  Period  of  the  Human  Race. 
II.   The  Period  of  the  Chosen  Family. 

III.  The  Period  of  the  Is'ra-el-ite  People. 

IV.  The  Period  of  the  Is'ra-el-ite  Kingdom. 
V.  The  Period  of  the  Jew'ish  Province. 

I.  We  find  in  the  opening  of  the  Bible  that  the  Haman  Race  is 
the  subject  of  the  his.tory.  This  theme  extends  through  the  first 
eleven  chapters  of  Genesis,  which  narrate  the  history  of  much 
more  than  half  of  the  time  included  in  the  Bible.     During  this  long 

'  The  chronology  of  the  Bible  is  not  a  matter  of  the  divine  revelation,  and  scholars 
are  not  agreed  with  respect  to  the  dates  of  early  Scripture  history.  The  system  of 
chronology  commonly  found  in  reference  Bibles  is  that  of  Archbishop  Usher,  who 
lived  1 580-1656,  long  before  the  modern  period  of  investigation  in  Bible  lands. 
According  to  this  chronology  A'dam  was  created  B.  C.  4004,  the  flood  took  place 
B.  C.  2348,  and  the  call  of  A'bra-ham  was  B.  C.  1928.  But  it  is  now  an  attested  and 
recognized  fact  that  kingdoms  were  established  in  the  Eu-phra'tes  valley  and  beside 
the  Nile  more  than  4000  years  before  Christ.  All  of  Usher's  dates  earlier  than  the 
captivity  of  the  Jews  in  Bab'y-lon  are  now  discarded  by  scholars.  We  give  in  these 
lessons  no  dates  earlier  than  the  call  of  A'bra-ham,  which  is  doubtfully  placed  at 
B.  C  2280,  and  regard  none  as  certain  before  B.  C.  1000. 


Old  Testament  History  13 

period  no  one  tribe  or  nation  or  family  is  selected ;  but  the  story  of 
all  mankind  is  related  by  the  historian. 

1.  This  period  begins  with  the  Creation  of  Man  (not  the  creation  of 
the  wor/d),  at  some  unknown  time  which  scholars  have  not  been 
able  to  fix;  and  it  ends  with  the  Call  of  A'bra-ham,  also  at  a  date 
uncertain,  though  given  with  some  doubt  at  about  B.  C.  22S0.  With 
this  event  Bible  history  properly  begins. 

2.  Through  this  period  it  would  appear  that  God  dealt  with  each 
person  directly,  without  mediation  or  organiJted  institutions.  We 
read  of  neither  priest  nor  ruler,  but  we  find  God  speaking  individu- 
ally with  men.  (See  Gen.  3.  9 ;  4.  6 ;  5.  22  ;  6.  13  ;  and  let  the  class  find 
other  instances.)  We  call  this,  therefore,  the  period  of  Direct 
Admin  istration. 

3.  All  the  events  of  this  period  may  be  connected  with  three  epochs : 
I.)  The  Fall  (Gen.  3.  6),  which  brought  sin  into  the  world  (Rom. 

5.  12),  and  resulted  in  universal  wickedness  (Gen.  6.  5). 

2.)  The  DeltJge  (Gen.  7.  11,  12).  By  this  destruction  the  entire 
population  of  the  world,  probably  confined  to  the  Eu-phra'tes 
valley,  was  swept  away  (Gen.  7.  23),  and  opportunity  was  given 
for  a  new  race  under  better  conditions  (Gen.  9.  18,  19). 

3.)  The  Dispersion  (Gen.  10.  25).  Hitherto  the  race  had  massed 
itself  in  one  region,  and  hence  the  righteous  families  were 
overwhelmed  by  their  evil  surroundings.  But  after  the  deluge 
an  instinct  of  migration  took  possession  of  families,  and  soon 
the  whole  earth  was  overspread. 

4.  In  this  period  we  call  attention  to  three  of  its  most  important 
Persons: 

I.)  Ad'am,  the  first  man  (Gen.  5.  i,  2).     His  creation,  fall,  and 

history  are  briefly  narrated. 
2.)  E'noch,  who  walked  with  God  (Gen.  5.  24),  and  was  translated 

without  dying. 
3.)  No 'ah,  the  builder  of  the  ark  (Gen.  6.  9),  and  the  father  of  a 

new  race. 

Hints  to  the  Teacher 

Let  the  teacher  place  the  outline  of  the  period  on  the  blackboard,  point  by  point, 
as  the  lesson  proceeds,  and  let  the  class  do  the  same  on  paper  or  in  notebooks. 
Let  every  Scripture  text  be  read  in  the  class  by  a  student,  and  let  its  bearing  be 
shown.  Call  upon  members  of  the  class  to  give  more  complete  account  of  the 
events  and  the  persons  named,  and  for  this  purpose  let  the  first  eleven  chapters  of 
Genesis  be  assigned  in  advance  as  a  reading  lesson. 


14  Outline  Studies  in  the  Old  Testament 

Blackboard  Outline 


►  4- 


I.  Per.Hu.Ra. 


CM. 
C.  A. 


Dir.  Adm. 


Fa. 

Del. 

Dis. 


A.  E.  N. 


II.Per.Ch.Fam 


Ill.Per.Is.Peo. 


IV.Per.Is.Kin. 


V.Per.Je.Prov. 


Review  Questions 

What  is  the  central  theme  of  the  Bible?  How  is  this  theme  presented  in  the 
Bible?  Why  should  we  study  the  history  in  the  Bible?  What  are  the  five  periods 
of  Old  Testament  history?  What  is  the  subject  of  the  history  during  the  first 
period?  With  what  events  does  the  first  period  begin  and  end?  What  is  said  con- 
cerning the  dates  of  early  events?  What  kind  of  divine  government  in  relation  to 
men  is  shown  in  the  first  period?  Into  what  epochs  is  the  first  period  subdivided? 
What  results  followed  the  first  man's  falling  into  sin?  Where  was  the  population 
of  the  world  confined  up  to  the  time  of  the  flood?  How  did  the  flood  become  a 
benefit  to  the  world?  What  new  instinct  came  to  the  human  family  after  the  flood? 
Name  three  important  persons  in  the  first  period?  State  a  fact  for  which  each  of 
these  three  men  is  celebrated. 

Part  Two 

II.  A  new  chapter  in  Bible  history  opens  at  Gen.  12.  i.  Here  we 
find  one  family  of  the  race  is  selected  and  made  the  subject  of  the 
divine  revelation.  This  was  not  because  God  loved  one  family  more 
than  others,  but  because  the  world's  salvation  was  to  be  wrought 
through  that  family  (Gen.  12.  2,  3).  Hence  we  call  this  the  Period 
of  the  Chosen  Family. 

1.  This  period  extends  from  the  Call  of  A'bra-ham  (Gen.  12.  i),  B.  C. 
2280?,  to  the  Exodus  from  E'gypt,  B.  C.  1270  ?. 

2.  In  this  period  we  notice  the  recognition  of  the  family.  God  deals 
with  each  family  or  clan  through  its  head,  who  is  at  once  the  priest 
and  the  ruler  (Gen.  17.  7;  18.  19;  35.  2).  We  call  this  period,  there- 
fore, that  of  the  Patriarchal  Administration. 

3.  We  subdivide  this  period  into  three  epochs: 

I.)  The  Joorneyings  of  the  Patriarchs  (Gen.  12.  5;  13.  17,  18;  20. 


Old  Testament  History 


15 


I,  etc.).     As  yet  the  chosen  family  had  no  dwelling  place,  but 
lived  in  tents,  moving  throughout  the  land  of  promise. 

2. )  The  Sojo«rn  in  E'gypt.     In  the  lifetime  of  the  patriarch  Ja'cob, 
but  at  a  date  unknown,  the  Is^ra-el-ite  family  went  down  to 
E'gypt,  not  for  a  permanent  home,  but  a  "sojourn,"  which 
lasted,  however,  many  centuries  (Gen.  46.  5-7 ;  50.  24). 

3.)  The  Oppression  of  the  Is'ra-el-ites.  Toward  the  close  of  the 
sojourn  the  Is^ra-el-ite  family,  now  grown  into  a  multitude 
(Exod,  I.  7),  endured  cruel  bondage  from  the  E-gyp'tians  (Exod. 
I.  13,  14).  This  was  overruled  to  promote  God's  design,  and  led 
to  their  departure  from  E'gypt,  which  is  known  as  "  the  exo- 
dus," or  going  out. 

From  the  names  of  men  in  this  period  we  select  the  following: 

I.)  A^bra-ham,  the  friend  of  God  (James  2.  23). 

2.)  Ja'cob,  the  prince  of  God  (Gen.  32.  28). 

3.)  Jo'seph,  the  preserver  of  his  people  (Gen.  45.  5). 


►  ^ 


Blackboard  Outline 


I.Per.Hu.Ra. 

C.  M. 
C.  A. 


Dir.  Adm. 


Fa. 

Del. 

Dis. 


II.  Per.Ch.Fam, 


C.  A. 

E.  E. 


Patr.  Adm. 


Jou.  Pat. 
Soj.  Eg. 
0pp.  Isr. 


A.  E.  N. 


*- 


'A.  J.  J. 


Ill.Per.Is.Peo.   IV.  Per.Is.Kin.  V.PerJe.Prov 


Review  Questions 

What  is  the  name  of  the  second  period?  Why  is  it  so  named?  With  what  events 
does  the  second  period  begin  and  end?  What  kind  of  divine  administration  do  we 
notice  in  the  second  period?  Into  what  three  epochs  is  the  second  period  divided? 
What  were  the  beneficial  results  of  the  bondage  in  E'gypt  upon  the  Is'ra-el-ites? 
Name  three  persons  of  the  second  period?  For  what  fact  or  trait  is  each  of  these 
three  persons  distinguished? 

Part  Three 

III.  When  the  Is'ra-el-ites  went  out  of  E'gypt  a  nation  was  bom, 
and  the  family  became  a  state,  with  all  the  institutions  of  govern- 


16 


Outline  Studies  in  the  Old  Testament 


ment.       Therefore    we     call    this    the    Period    of    the    Is'ra-el-ite 
People. 

1.  It  opens  with  the  Exodos  from  E'gypt,  B.  C.  1270?  (Exod.  12. 
40-42),  and  closes  with  the  Coronation  of  Saul»  B.  C.  1050  ?, 

2.  During  this  period  the  government  of  the  Is'ra-el-ites  was 
peculiar.  The  Lord  was  their  only  King  (Judg.  S.  23),  but  there  was 
a  priestly  order  for  religious  service  (Exod.  28.  i),  and  from  time  to 
time  men  were  raised  up  by  a  divine  appointment  to  rule,  who  were 
called  judges  (Judg.  2.  16).  This  constituted  the  Theocratic  Admin- 
istration, or  a  government  by  God. 

3.  We  subdivide  this  period  as  follows:- 

I.)  The  "Wandering  in  the  "Wilderness.  This  was  a  part  of  God's 
plan,  and  trained  the  Is''ra-el-ites  for  the  conquest  of  their  land 
(Exod.  13.  17,  18).     It  lasted  for  forty  years  (Deut.  8.  2). 

2.)  The  Conquest  of  Ca'naan,  which  immediately  followed  the 
crossing  of  the  Jordan  (Josh.  3.  14-17).  The  war  was  vigor- 
ously carried  on  for  a  few  years,  but  the  land  was  only  seem- 
ingly conquered,  for  the  native  races  remained  upon  the  soil, 
and  in  some  places  were  dominant  until  the  time  of  Da'vid. 

3.)  The  Rule  of  the  Judges.  From  the  death  of  Josh'u-a,  B.  C. 
1200?,  the  people  were  directed  by  fifteen  judges,  not  always 
in  direct  succession. 

4.  This  period  has  been  justly  called  "the  Age  of  the  Heroes"; 
and  from  many  great  men  we  choose  the  following: 

I.)  Mouses,  the  founder  of  the  nation  (Deut.  34,  10-12). 
2.)  Josh'ti-a,  the  conqueror  of  Ca''naan  (Josh.  11.  23). 
3.)  Gid'e-on,  the  greatest  of  the  judges  (Judg.  8.  28). 
4.)  Sam'a-el,  the  last  of  the  judges  (i  Sam.  12.  i,  2). 

Blackboard  Outline 


>± 


I.  Per.Hu.Ra. 

n.  Per.Ch.Fam. 

III.  Per.  Is.  Peo. 

IV.  Per.Is.Kin. 

V.Per.Je.Prov. 

C.  M. 
C.  A. 

C.  A. 
E.  E. 

E.  E. 
C.  S. 

Dir.  Adm. 

Patr.  Adm. 

The.  Adm. 

Fa. 

Del. 

Dis. 

Jou.  Pat. 
Soj.  Eg. 
0pp.  Isr. 

Wan.  Wil. 
Con.  Can. 
Ru.  Jud. 

A.  E.  N. 

A.  J.  J. 

M.  J.  G.  S. 

*T- 


Old  Testament  History  17 

Review  Questions 

What  is  the  third  period  of  Bible  history  called  ?  With  what  events  did  it  begin 
and  end?  How  was  Is'ra-el  governed  during  this  period?  What  are  its  subdi- 
visions? How  many  judges  governed  the  Is'ra-el-ites  after  Josh'u-a?  Name  four 
important  persons  of  the  third  period.  State  for  what  each  of  these  persons  was 
distinguished. 

Part  Four 

IV.  With  the  reign  of  the  first  king  a  new  period  opens.  We  now 
study  fhe  history  of  the  Is'ra-el-ite  Kingdom.  The  kingdom  was 
divided  after  the  reign  of  three  kings,  but  even  after  the  division  it 
was  regarded  as  one  kingdom,  though  in  two  parts. 

1.  This  period  extends  from  the  Coronation  of  Saul,  B,  C.  1050? 
(I  Sam.  II.  15),  to  the  Captivity  of  Bab'y-Ion,  B.  C.  587. 

2.  During  this  period  the  chosen  people  were  ruled  by  kings ;  hence 
this  is  named  the  Regal  Administration.  The  king  of  Is'ra-el  was 
not  a  despot,  however,  for  his  power  was  limited,  and,  he  was 
regarded  as  the  executive  of  a  theocratic  government  (i  Sam. 
10.  25). 

3.  This  period  is  divided  into  three  epochs,  as  follows: 

I.)  The  Age  of  Unity,  under  three  kings,  Saul,  DaVid,  and  SoFo- 
mon,  each  reigning  about  forty  years.  In  DaVid's  reign, 
about  B.  C.  1,000,  the  kingdom  became  an  empire,  ruling  all 
the  lands  from  E'gypt  to  the  Eu-phra'tes. 

2.)  The  Age  of  Division.  The  division  of  the  kingdom  took  place 
B.  C.  934,  \vhen  two  rival  principalities,  Is'ra-el  and  Ju'dah, 
succeeded  the  united  empire,  and  all  the  conquests  of  Da'vid 
were  lost  (i  Kings  12,  16,  17).  The  kingdom  of  Is'ta-el  was 
governed  by  nineteen  kings,  and  ended  with  the  fall  of  Sa- 
ma'ria,  B.  C.  721,  when  the  Ten  Tribes  were  carried  into 
captivity  in  As-syr'i-a  (2  Kings  17.  6)  and  became  extinct. 

3.)  The  Age  of  Decay.  After  the  fall  of  Is'ra-el,  Ju'dah  remained 
as  a  kingdom  for  one  hundred  and  thirty-four  years,  though  in 
a  declining  condition.  It  was  ruled  by  twenty  kings,  and  was 
finally  conquered  by  the  Chal-de'ans.  The  Jews  were  carried 
captive  to  Bab'y-lon  in  B.  C.  587  (2  Chron.  36.  16-20). 

4.  The  following  may  be  regarded  as  the  representative  Persons  of 
his  period,  one  from  each  epoch: 

I.)  Da'vid,  the  great  king  (2  Sam.  23.  i),  and  the  true  founder  of 
the  kingdom. 


18 


Outline  Studies  in  the  Old  Testament 


2.)  E-Ii'jah,  the  great  prophet  (i  Kings  i8.  36). 
3.)  Hez-e-ki'ah,  the  good  king  (2  Kings  18.  1-6). 


Blackboard  Outline 


I.  Per.Hu.Ra. 


C.  M. 
C.  A. 


Dir.  Adm. 


II.  Per.Ch.Fam. 


C.  A. 
E.  E. 


Patr.  Adm. 


III.  Per.Is.Peo. 


E.  E. 
C.  S. 


The.  Adm. 


IV.  Per.Is.Kin. 


C.  S. 
C.  B. 


Reg.  Adm. 


V.Per.Je.Prov. 


Fa. 

Del. 

Dis. 


Jou.  Pat. 
Soj.  Eg. 
0pp.  Isr. 


Wan.  Wil. 
Con.  Can. 
Rti.  Jud. 


Ag.  Un. 
Ag.  Div. 
Ag.  Dec. 


A.  E.  N. 


A.  J.  J. 


M.  J.  G.  S. 


D.  E.  H. 


*i*- 


-*±* 


"Re-view  Questions 

What  is  the  fourth  period  called?  With  what  events  did  it  begin  and  end? 
What  wer%the  dates  of  these  two  events?  How  were  the  people  governed  during 
this  period?  What  were  the  three  subdivisions  of  this  period?  Under  whom  did 
the  kingdom  become  an  empire?  What  was  the  extent  of  its  empire?  When  did 
the  division  of  the  kingdom  take  place?  What  was  the  result  of  the  division? 
How  many  were  the  kings  of  the  Ten  Tribes?  With  what  event,  and  at  what  date, 
did  the  kingdom  of  Is'ra-el  end?  How  long  did  Ju'dah  last  after  the  fall  of  Is'ra-el? 
How  many  kings  reigned  in  Ju'dah?  By  what  people  was  Ju'dah  conquered?  To 
what  city  were  the  Jews  carried  captive?  Name  three  representative  persons  of 
the  period  of  the  kingdom. 

Part  Five 

V.  In  the  closing  period  of  Old  Testament  history  we  find  the  tribe 
of  Ju'dah  alone  remaining,  and  during  most  of  the  time  under  for- 
eign rule ;  so  we  name  this  the  Period  of  the  Jew'ish  Province. 

1.  It  extends  from  the  beginning  of  the  Captivity  at  BabV-Ion, 
B.  C.  587,  to  the  Birth  of  Christ,  B.  C.  4. ' 

2.  During  this  period  Ju-de'a  was  a  subject  land,  except  for  a 
brief  epoch.  This  may  be  called,  therefore,  the  Foreign  Adminis- 
tration, as  the  rule  was  through  the  great  empires  in  succession. 

3.  This  period  may  be  subdivided  into  five  epochs.  For  the  first 
and  a  part  of  the  second  we  have  the  Old  Testament  as  our  source 
of  history ;  all  the  rest  fall  in  the  four  centuries  of  silence  between 
the  Old  and  the  New  Testament. 


'When  the  birth  of  Christ  was  adopted  as  an  era  of  chronology,  about  A.  D.  400 
a  mistake  of  four  years  was  made  by  the  historian  who  first  fixed  it.  Hence  the 
year  in  which  Christ  was  born  was  in  reality  B.  C.  4. 


Old  Testament  History  19 

1.)  The  Chal-de 'an  Supremacy.  Fifty  years  from  the  captivity, 
B.  C.  587,  to  the  conquest  of  Bab'y-lon  by  Cyprus,  3-  C.  53C, 
by  which  the  Chal-de'an  empire  was  ended,  and  the  Jews  were 
permitted  to  return  to  their  land  (Ezra  i.  1-3). 

2.)  The  Per'sian  Supremacy.  About  two  hundred  years  from  the 
fall  of  Bab'y-lon,  B.  C.  536,  to  the  battle  of  Ar-be'la,  B.  C. 
330,  by  which  Al-ex-an'der  the  Great  won  the  Per'sian  em- 
pire. During  this  epoch  the  Jews  were  permitted  to  govern 
themselves  under  the  general  control  of  the  Per'sian 
kings. 

3.)  The  Greek  Supremacy.  Al-ex-an'der's  empire  lasted  only 
ten  years,  but  was  succeeded  by  Greek  kingdoms,  under 
whose  rule  the  Jews  lived  in  Pal'es-tine  for  about  one  hundred 
and  sixty  years. 

4)  The  Mac-ca-be'an  Independence.  About  B.  C.  16S  the  tyranny 
of  the  Greek  kmg  of  Syr'i-a  drove  the  Jews  to  revolt.  Two 
years  later  they  w(m  their  liberty  under  Ju'das  Mac-ca-be'us, 
and  were  ruled  by  a  line  of  princes  called  As-mo-ne'ans,  or 
Mac-ca-be'ans,  for  one  hundred  and  twenty-six  years. 

5.)  The  Rodman  Supremacy.  This  came  gradually,  but  began 
officially  in  the  year  B.  C.  40,  when  Her'od  the  Great  received 
the  title  of  king  from  the  Ro'man  senate.  Thenceforth  the 
Jew'ish  province  w^as  reckoned  a  part  of  the  Ro'man 
empire. 
In  each  epoch  of  this  period  we  select  one  important  Person. 

I.)  In  the  Chal-de'an  supremacy,  Dan'iel,  the  prophet  and  prince 
(Dan.  2.  48 ;  5.  12). 

2.)  In  the  Per'sian  supremacy,  Ez'ra  the  scribe,  the  framer  of 
the  Scripture  canon  and  the  reformer  of  the  Jews  (Ezra  7. 
6,  10). 

3.)  In  the  Greek  supremacy,  Si'mon  the  Just,  a  distinguished 
high  priest  and  ruler. 

4.)  In  the  Mac-ca-be''an  independence,  Ju'das  Mac-ca-be'us,  tlie 
liberator  of  his  people. 

5.)  In  the  Rodman  supremacy,  Her'od  the  Great,  the  ablest  but 
most  unscrupulous  statesman  of  his  age.  This  Ro'man 
supremacy  lasted  until  A.  D,  70,  when  Je-ru'sa-lem  was  de- 
stroyed by  Ti'tus,  and  the  Jcw'ish  state  was  extinguished  by 
the  emperor  of  Rome. 


20  Outline  Studies  in  the  Old  Testament 

Blackboard  Outline 


*r 


I.  Per.Hu.Ra. 

II.  Per.Ch.Fam. 

III.  Per.Is.Peo.jIV.  Per.Is.Kin. 

V.Per.Je.Prov. 

C.  M. 
C.  A. 

C.  A. 
E.  E. 

E.  E. 
C.  S. 

C.  S. 
C.  B. 

C.  B. 

Bi.  Ch. 

Dir.  Adm. 

Patr.  Adm. 

The.  Adm. 

Reg.  Adm. 

For.  Adm. 

Fa. 

Del. 

Dis. 

Jou.  Pat. 
Soj.  Eg. 
Opp.  Isr. 

Wan.  Wil. 
Con.  Can. 
Ru.  Jud. 

Ag.  Un. 
Ag.  Div. 
Ag.  Dec. 

Ch.  Sup. 
Per.  Sup. 
Gk.  Sup. 
Mac.  Ind. 
Rom.  Sup. 

A.  E.  N. 

A.  J.  J. 

M.  J.  G.  S. 

D.  E.  H. 

D.  E.  S.  J.  H. 

►r- 


-►t 


Review  Questions 


What  is  the  closing  period  of  Old  Testament  history  called?  With  what  events 
and  dates  did  it  begin  and  end?  How  were  the  Jews  governed  during  most  of  this 
time?  Name  its  five  epochs.  Under  whom  did  the  Jews  obtain  independence? 
Name  one  person  in  each  epoch  of  the  fifth  period,  and  for  what  he  is  distinguished. 


THIRD  STUDY 
The  Beginnings  of  Bible  History 

Having  taken  a  general  view  of  Bible  history  from  the  creation 
to  the  coming  of  Christ,  we  now  turn  again  to  the  record  for  a  more 
careful  study  of  each  epoch.  The  aim  will  be  not  to  give  a  mere 
catalogue  of  facts,  but  as  far  as  possible  to  show  the  relation  of 
cause  and  effect,  and  to  unfold  the  development  of  the  divine  pur- 
pose which  is  manifested  through  all  the  history  in  the  Bible. 

I.  We  begin  with  the  Deluge  as  the  starting  point  of  history. 
Back  of  that  event  there  may  be  studied  biography,  but  not  history ; 
for  history  deals  less  with  individuals  than  with  nations,  and  we 
know  of  no  nations  before  the  flood.  With  regard  to  the  deluge  we 
note: 

1.  They^r/  of  a  deluge  is  stated  in  Scripture  (Gen.  7),  and  attested 
by  the  traditions  of  nearly  all  nations. 

2.  Its  cause  was  the  wickedness  of  the  human  race  (Gen.  6.  5-7). 
Before  this  event  all  the  population  of  the  world  was  massed 
together,  forming  one  vast  family  and  speaking  one  language. 
Under  these  conditions  the  good  were  overborne  by  evil  surround- 
ings, and  general  corruption  followed. 

3.  Its  extent  was  undoubtedly  not  the  entire  globe,  but  so  much 
of  it  as  was  occupied  by  the  human  race  (Gen.  7.  23),  probably  the 
Eu-phra'tes  valley.  Many  Christian  scholars,  however,  hold  to  the 
view  that  the  book  of  Genesis  relates  the  history  of  but  one  family 
of  races,  and  not  all  the  race ;  consequently  that  the  flood  may  have 
been  partial,  as  far  as  mankind  is  concerned. 

4.  Its  purpose  wsiV>:  i.)  To  destroy  the  evil  in  the  world.  2.)  To 
open  a  new  epoch  under  better  conditions  for  social,  national,  and 
individual  life. 

II.  The  Dispersion  of  the  Races,  i.  Very  soon  after  the  deluge  a 
new  iiistinct,  that  of  tnii^ratn)?!,  took  possession  of  the  human  fam- 
ily. Hitherto  all  mankind  had  lived  together;  from  this  time  they 
began  to  scatter.     As  a  result  came  tribes,  nations,  languages,  arid 


22  Outline  Studies  in  the  Old  Testamsnt 

varieties  of  civilization,  "The  confusion  of  tongues"  was  not  the 
cause,  but  the  result,  of  this  spirit,  and  may  have  been  not  sudden, 
but  gradual  (Gen.  ii.  2,  7). 

2.  Evidences  of  this  migration  are  given:  i.)  In  the  Bible  (Gen. 
9.  19;  II,  8).  2.)  The  records  and  traditions  of  nearly  all  nations 
point  to  it.  3.)  Language  gives  a  certain  proof;  for  example,  show- 
ing that  the  ancestors  of  the  Eng'lish,  Greeks,  Ro'mans,  Medes,  and 
Hin'dus — races  now  widely  dispersed — once  slept  under  the  same 
roof.  At  an  early  period  streams  of  migration  poured  forth  from 
the  highlands  of  A^sia  in  every  direction  and  to  great  distances. 

III.  The  Rise  of  the  Empires.  In  the  Bible  world  four  centers  of 
national  life  arose,  not  far  apart  in  time,  each  of  which  became  a 
powerful  kingdom,  and  in  turn  ruled  all  the  Oriental  lands.  The 
strifes  of  these  nations,  the  rise  and  fall,  constitute  the  matter  of 
ancient  Oriental  history',  which  is  closely  connected  with  that  of  the 
Bible.  These  four  centers  were:  i.  E'gypt,  in  the  Nile  valley, 
founded  not  far  from  B.  C.  5000,  and  in  the  early  Bible  history  hav- 
ing its  capital  at  Mem'phis.  2.  Bab-y-io'ni-a,  called  also  Shi'nar 
and  Chal-de'a,  on  the  plain  between  the  Ti'gris  and  Eu-phra'tes 
Rivers,  near  the  Per'sian  Gulf,  where  a  kingdom  arose  about  B.  C. 
4500 ;  of  which  Barbel  or  Bab  V-lon  was  the  greatest,  though  not  the 
earliest,  capital.  3.  As-sy7^'i-a,  of  which  the  capital  was  Nin'e-veh 
(Gen.  10.  11).  4.  Phoe-7ii'cia,  on  the  Med-i-ter-ra'ne-an  seacoast, 
north  of  Pal'es-tine,  having  Si'don  for  its  earlier  and  Tyre  for  its 
later  capital,  and  holding  its  empire  not  on  the  land,  but  on  the  sea, 
as  its  people  were  sailors  and  merchants. 

IV.  The  Migration  of  A'bra-ham,  B.  C.  2280  ?.  No  other  journey 
in  history  has  the  importance  of  that  transfer  of  the  little  clan  of 
A'bra-ham  from  the  plain  of  Bab-y-lo'ni-a  to  the  mountains  of  Pal'- 
es-tine  in  view  of  its  results  to  the  world.  Compare  with  it  the 
voyage  of  the  Mayflower.  Its  causes  were :  i.  Probably  the  wz^r<2- 
tory  i7tstinct  of  the  age,  for  it  was  the  epoch  of  tribal  movements. 
2.  TYie  political  cause  may  have  been  the  desire  for  liberty  from  the 
rule  of  the  Ac-ca''di-an  dynasty  that  had  become  dominant  in  Chal- 
de'a.  3.  But  the  deepest  motive  was  religious,  a  purpose  to 
escape  from  the  idolatrous  influences  of  Chal-de'a,  and  to  find  a  home 
for  the  worship  of  God  in  what  was  then  "  the  new  West,"  where 
population  was  thin.  It  was  b}'-  the  call  of  God  that  Al)ra-ham  set 
forth  on  his  journey  (Gen.  12.  1-3). 


ZOAN    ^  ,     ^5^ 

^,r,<l         •  RAMeSES     /       _,  I 

0  ?  '^x     m^\ 

li  <" 

iui*: 


The  Beginnings  of  Bible  History  23 

V.  The  Journeys  of  the  Patriarchs.  For  two  centuries  the  little 
clan  of  A'bra-ham's  family  lived  in  Pares-tine  as  strangers,  pitching 
their  tents  in  various  localities,  wherever  pasturage  was  abundant, 
for  at  this  time  they  were  shepherds  and  herdsmen  (Gen.  13.  2; 
46.  34).  Their  home  was  most  of  the  time  in  the  southern  part  of 
the  country,  west  of  the  Dead  Sea;  and  their  relations  with  the 
Am'o-rites,  Ca'naan-ites,  and  Phi-lis'tines  on  the  soil  were  generally 
friendly. 

VI.  The  Sojoorn  in  E'gypt.  After  three  generations  the  branch 
of  A'bra-ham's  family  belonging  to  his  grandson  Ja'cob,  or  Is'ra-el, 
removed  to  E'gypt  (Deut.  26.  5),  where 
they  remained  more  than  four  hun- 
dred years.  This  stay  in  E'gypt  is 
always  called  "the  sojourn."  The 
event  which  led  directly  to  the  descent 
into  E'gypt  was  the  selling  of  Jo'seph 
(Gen.  37.  28).  But  we  can  trace  a  providential  purpose  in  the  trans- 
fer.    Its  objects  were: 

1.  Preservation.  The  frequent  famines  in  Pal 'es-tine  (Gen.  12.  10; 
26.  I ;  42.  1-3)  showed  that  as  shepherds  the  Is'ra-el-ites  could  not  be 
supported  in  the  land.  On  the  fertile  soil  of  E'gypt,  with  three  crops 
each  year,  they  would  find  food  in  abundance. 

2.  Growth.  At  the  end  of  the  stay  in  Ca'naan  the  Is'ra-el-ites 
counted  only  seventy  souls  (Gen.  46.  27) ;  but  at  the  close  of  the 
sojourn  in  E'gypt  they  had  increased  to  nearly  two  millions  (Exod. 
12.  37;  Num.  I.  45,  46).  The  hot  climate  and  cheap  food  of  E'gypt 
have  always  caused  an  abundant  population.  In  E'gypt,  Is'ra-el 
grew  from  a  family  to  a  nation. 

3.  Isolation.  There  was  great  danger  to  the  morals  and  religion 
of  the  Is'ra-el-ites  in  the  land  of  Ca'naan.  A'bra-ham  had  sent  to 
his  own  relatives  at  Ha'ran  for  a  wife  for  I'saac  (Gen.  24.  3,  4)  in 
order  to  keep  both  the  race  and  the  faith  pure.  One  of  I'saac's  sons 
married  Ca'naan-ite  wives,  and  as  a  result  his  descendants,  the 
E'dom-ites,  lost  the  faith  and  became  idolaters  (Gen.  26.  34,  35). 
Ja'cob  sought  his  wives  among  his  own  relatives  (Gen.  28.  i,  2).  We 
note  a  dangerous  tendency  in  Ja'cob's  family  to  ally  themselves  with 
the  Ca'naan-ites  (Gen.  34.  8-10;  38.  i,  2).  If  they  had  stayed  in 
Ca'naan  the  chosen  family  would  have  become  lost  among  the 
heathen.     But  in  E'gypt  they  lived  apart,  and  were  kept  by  the 


24  Outline  Studies  in  the  Old  Testament 

caste  system  from  union  with  the  people  (Gen.  46.  34;  43.  32).  It 
was  a  necessary  element  in  the  divine  plan  that  Is'ra-el  should 
dwell  apart  from  other  nations  (Num.  23.  9). 

4.  Civilization.  The  E-gyp'tians  were  in  advance  of  other 
nations  of  that  age  in  intelligence,  in  the  organization  of  society,  and 
in  government.  Though  the  Is^ra-el-ites  lived  apart  from  them,  they 
were  among  them  and  learned  much  of  their  knowledge.  What- 
ever may  have  been  their  condition  at  the  beginning  of  the  sojourn, 
at  the  end  of  it  they  had  a  written  language  (Exod.  24.  7),  a  system 
of  worship  (Exod.  19.  22;  33.  7),  and  a  leader  who  had  received  the 
highest  culture  of  his  age  (Acts  7.  22).  As  one  result  of  the  sojourn 
the  Is'ra-el-ites  were  transformed  from  shepherds  and  herdsmen  to 
tillers  of  the  soil — a  higher  manner  of  living. 


Hrnts  to  the  Teacher 

1.  Let  the  map  of  the  Old  Testament  world  be  drawn  by  a  pupil  on  the  black- 
board, and  let  all  the  lands  and  places  referred  to  in  this  lesson  be  noted  upon  it. 
Indicate  on  this  map  the  regions  of  the  deluge,  the  four  empires,  the  journey  of 
A'bra-ham,  and  the  route  of  the  Is'ra-el-ites  to  E'gypt. 

2.  Let  the  references  be  read  and  their  connection  with  the  lesson  be  shown  by 
the  students. 

3.  Place  on  the  board  (and  in  the  scholar's  notebook)  the  outline  of  the  lesson, 
and  let  additional  details  from  the  book  of  Genesis  be  given. 

4.  See  that  each  pupil  can  read  the  Blackboard  Outline  and  answer  the  Review 
Questions  given  below. 

Blackboard  Outline 


>< 

■'^  I. 

_ ^ 

Del.      I.   Fac.  Scrip,  trad.      2.  Cau.  wick.  rac.      3.   Ext. 

4.   Pur.     I.)  Des.  ev.     2.)  New  ep. 

II. 

Disp.  Rac.     I.  Inst.  mig.     2.   Evid.      i.)  Bib.     2.)  Trad. 

3.)  Lang. 

III. 

Rise  Emp.     i.   Eg.     2.  Chal.     3.  Ass.     4.  Sid.  and  Tyr. 

IV. 

Mig.  Abr.     Causes,     i.  Mig.  inst.     2.  Pol.  cau.     3.  Rel. 

mot. 

V. 

Jour.  Patr.     Str.  in  Pal.     Shep.     Hom.     Relat. 

VI. 

Soj.  in  Eg.     Obj.     i.   Pres.     2.   Gro.     3.   Isol.     4.   Civ. 

^'a 

^ 

The  Beginnings  of  Bible  History  25 

Review  Questions 

At  what  point  does  history  begin?  Name  the  six  great  events  in  early  Bible 
history?  How  is  the  fact  of  a  deluge  attested?  What  was  the  moral  cause  of  the 
flood?  What  was  its  extent?  What  was  its  purpose  in  the  plan  of  God?  What 
new  spirit  took  possession  of  men  soon  after  the  flood?  To  what  results  did  this 
lead?  What  was  the  relation  of  this  fact  to  the  confusion  of  tongues?  What 
evidences  of  these  migrations  are  found?  What  were  the  four  great  centers  of 
national  life  in  the  Oriental  world?  What  was  the  most  important  journey,  in  its 
results,  in  all  history?  What  three  causes  are  given  for  this  migration?  What 
was  especially  the  religious  motive  of  this  journey?  How  long  did  A'bra-ham's 
descendants  remain  in  Pal'es-tine?  In  what  part  of  the  country  did  they  live? 
What  were  their  relations  with  the  native  peoples  in  Pal'es-tine?  What  is  meant 
by  "the  sojourn"?  What  was  its  immediate  cause?  What  four  providential 
results  came  to  Is'ra-el  through  this  sojourn  ?  How  long  was  the  time  of  the  sojourn  ? 
How  were  the  Is'ra-el -ites  protected  from  corruption  through  this  sojourn?  What 
was  the  effect  of  the  sojourn  upon  their  civilization? 


FOURTH  STUDY 
The  Wandering  in  the  Wilderness 

Part  One 

I.  Preliminary  Events.  As  preparatory  to  the  wilderness  stage  in 
the  history  of  Is''ra-el  certain  events  and  processes  are  to  be  noted. 

1.  The  Oppression  of  the  Is'ra-el-ites  (Exod.  i.  8-13).  If  the 
Is'ra-el-ites  had  been  prosperous  and  happy  in  E'gypt  they  would 
have  remained  there,  and  the  destiny  of  the  chosen  people  would 
have  been  forgotten.  Therefore,  when  E''gypt  had  given  to  Is'ra-el 
all  that  it  could  the  wrath  of  man  was  made  to  praise  God ;  and  by 
suffering  the  Is'ra-el-ites  were  made  willing  to  leave  the  land  of 
their  sojourn  and  seek  the  land  of  promise.  The  nest  was  stirred 
up,  and  the  young  eaglet  was  compelled  to  fly  (Deut.  32.  11,  12). 
The  Pha'raoh  of  the  oppression  is  generally  identified  with 
Ram'e-ses  II,  who  was  reigning  about  B.  C.  1320. 

2.  The  Training  of  Mouses*  Therein  was  another  element  of  prepara- 
tion. No  common  man  could  have  wrought  the  great  work  of 
liberation,  of  legislation,  and  of  training  which  Is'ra-el  needed. 

3.  The  Ten  Plagues*  But  if  it  was  needful  to  make  the  Is'ra-el-ites 
willing  to  depart  it  was  also  needful  to  make  the  E-gyp'tian  king 
and  his  people  willing  to  let  them  depart ;  and  this  was  accomplished 
by  the  plagues  which  fell  upon  E^gypt,  showing  Is'ra-el  as  under 
God's  peculiar  care  and  the  gods  of  E'gypt  powerless  to  protect 
their  people. 

4.  The  Passover  (Exod.  12.  21-28).  This  service  represented 
three  ideas:  i.)  It  was  the  springtide  festival.  2.)  It  commemo- 
rated the  sudden  departure  from  E'gypt,  when  there  was  not  even 
time  to  "raise  the  bread"  before  leaving  (Exod.  12.  34-39).  3.)  It 
was  an  impressive  prophecy  of  Christ,  the  slain  Lamb  of  God 
(Exod.  12.  21,  22). 

5.  The  Exodas  (Exod.  12.  40,  41).  The  word  means  "going 
out."  This  was  the  birthday  of  a  nation,  the  hour  when  the 
Is'ra-el-ites  rose  from  being  merely  a  mass  of  men  to  become  a 


The  Wandering  in  the  Wilderness 


27 


people.  The  date  of  the  exodus  is  uncertain,  but  the  best  scholars 
have  concluded  that  it  took  place  in  the  reign  of  the  King  Me-neph'- 
thah  (or  Me-re-neph'thah),  who  may  have  reigned  about  B.  C.  1270. 

II.  In  order  to  follow  the  journeys  of  the  Is'ra-el-ites  we  must 
draw  a  map  of  the  "Wilderness  of  the  "Wandering* 

I.  Draw  the  coast  lines,  and  note  three  Seas,  i.)  The  "great  sea," 
or  Med-i-ter-7'a'7ie-an  (Josh.  i.  4).  2.)  The  Red  Sea  (Exod.  13. 
18),  (Gulfs  of  Su-ez'  and  Ak'a-ba).     3.)  The  Dead  Sea. 


2.  Draw  the  mountain  ranges,  and  note  five  Deserts,  i.)  The 
Desert  of  Shur  (Exod.  15.  22),  between  Go'shen  and  Ca'naan.  2.) 
The  Desert  of  Pa^ran,  in  the  center  of  the  Si-na-it'ic  triangle  (Num. 
10.  12).  This  is  the  wilderness  in  which  thirty-eight  of  the  forty  years 
were  passed  (Deut.  i.  19).  3.)  The  Desert  of  E'tham  (Num.  33.  8), 
on  the  shore  of  the  Gulf  of  Su-ez'.  4.)  The  Desert  of  Sin,  near  Mount 
Si'nai  (Exod.  16.  i).  5.)  The  Desert  of  Zin,  the  desolate  valley 
between  the  Gulf  of  Ak'a-ba  and  the  Dead  Sea,  now  called  the 
Ar'a-bah  (Num.  13.  21). 


28  Outline  Studies  in  the  Old  Testament 

3.  Locate  also  the  five  Lands  of  this  region,  i,)  (Jo's /len,  the  \a.ndoi 
the  sojourn  (Exod.  9.  26).  2.)  Mid'i-aji,  the  land  of  Mouses'  shepherd 
life  (Exod.  2.  15),  on  both  sides  of  the  Gulf  of  Ak'a-ba.  3.)  E'dom, 
the  land  of  E'sau's  descendants,  south  of  the  Dead  Sea  (Num.  21.  4). 
4.)  Mo'ab,  the  land  of  Lot's  descendants,  east  of  the  Dead  Sea  (Num. 
21.  13).   5.)  Ca'jiaan,  the  land  of  promise  (Gen.  12.  7). 

4.  Fix  also  the  location  of  three  Mountains,  i.)  Mount  Si'nai, 
where  the  law  was  given  (Exod.  19.  20}.  2.)  Mount  Hor,^  where 
Aar'on  died  (Num.  20.  23-28).  3.)  Mount  Ne'bo  (Pis'gah),  where 
Mouses  died  (Deut.  34.  i). 

5.  Notice  also  seven  Places,  some  of  which  are  clearly,  others  not 
so  definitely,  identified,  i.)  Rani'e-ses,  the  starting  point  of  the 
Is'ra-el-ites  (Exod.  12.  37).  2.)  Ba'al-ze'pho7i,  the  place  of  crossing 
the  Red  Sea  (Exod.  14.  2).  3. )  Ma'rah,  where  the  bitter  waters  were 
sweetened  (Exod.  15.  22-25).  4-)  E'lini,  the  place  of  rest  (Exod.  15. 
27).  5.)  Reph'i-diin,  the  place  of  the  first  battle,  near  Mount  Si'nai 
(Exod.  17.  8-16).  6.)  Ka'desh-bar'ne-a,  whence  the  spies  were  sent 
forth  (Num.  13.  26).  7.)  Ja'haz,  in  the  land  of  Mo'ab,  south  of  the 
brook  Ar'non,  where  a  victory  was  won  over  the  Am'or-ites  (Num. 
21.  23,  24). 

Blackboard  Outline 


nf'  — 

. ^ 

I.   Pre.  Even.      i.   Opp.   Isr.       2.   Tra.  Mos.       3.  Ten  Pla. 

4.   Pass.     5.   Exod. 

n.  Wil.  Wan.     I.  Seas,     i.)  AL  S.     2.)  R.  S.   [G.  S.,  G.  A.] 

3.)  D.  S. 

2, 

Des.       I.)  D.   Sh.       2.)  D.  Par.       3.)  D.  Eth.      4.)  D.  Si. 

5.)  D.  Zi. 

i     3- 

Lan.     I.)  Gos.     2.)  Mid.     3.)  Ed.     4.)  Mo.     5.)  Can. 

1     4- 

Mts.     I.)  Mt.  Sin.     2.)  Mt.  H.     3.)  Mt.  Neb. 

5. 

Pla.      I.)  Ram.      2.)  B.-zep.      3.)  Mar.      4.)  El.      5.)  Rep. 

6.)  Kad. -bar.     7.)  Jah. 

iu.. 

. ^ 

Review  Questions 

Name  five  events  which  were  preparatory  to  the  wandering.  What  made  the 
Is'ra-el-ites  willing  to  leave  E'gypt?  What  three  ideas  were  connected  with 
the  passover?  What  is  meant  by  the  exodus?  What  are  the  three  seas  of  the 
map  illustrating  the  wandering?  Name  five  deserts  of  this  region?  In  which 
desert  were  the  most  years   passed?     What  were  the  two  deserts  on  the  shore  of 

'  We  give  Mount  Hor  the  traditional  location,  east  of  the  Desert  of  Zin;  but  there 
is  strong  reason  for  finding  it  west  of  the  Desert  of  Zin,  near  Ka'desh-bar'ne-a. 


The  Wandering  in  the  Wilderness  29 

the  Red  Sea?  Where  was  the  Desert  of  Zin?  Which  desert  was  between  E'gypt 
and  Pal'es-tine?  Name  and  locate  five  lands  of  this  region.  Which  land  was 
nearest  to  E'gypt?  Which  land  was  on  the  eastern  arm  of  the  Red  Sea?  Which 
land  lay  east  f>f  the  Dead  Sea?  Which  land  was  south  of  the  Dead  Sea?  Name 
three  mountains  in  this  region.  What  event  took  place  on  each  of  these  moun- 
tains? Name  two  places  between  E'gypt  and  the  Red  Sea.  Name  three  places  on 
the  route  between  the  Red  Sea,  and  an  event  at  each  place.  What  place  was  south 
of  Ca'naan  and  near  it?  What  events  occurred  at  this  place?  What  two  places 
were  battlefields? 

Part  Two 

III.  On  our  map  we  indicate  the  Journeys  of  the  Is'ra-el-ftes,  and  at 
the  same  time  note  the  principal  events  of  the  wandering. 

1.  From  Ram'e-ses  to  the  Red  Sea{^:^o&.  12.  37;  14.  9).  "With  this 
note;  i.)  The  crossing  of  the  Red  Sea. 

2.  From  the  Red  Sea  to  Moicnt  Si'nai.  Events:  2.)  The  waters  of 
Ma'rah  (Exod.  15.  23-26).  3.)  The  repulse  of  the  Am'a-lek-ites  (Exod. 
17.  8-16).  4.)  The  giving*  of  the  law  at  Mount  Si'nai.  Here  the 
camp  was  kept  for  a  year,  and  the  organization  of  the  people  was 
effected. 

3.  From  Mount  Si'nai  to  Ka'desh-bar'ne-a.  At  the  latter  place 
occurred:   5.)  The  sending  out  of  the  spies  and  their  return  (Num. 

13.  1-26).  6.)  The  defeat  at  Hor'mah,  north  of  Ka'desh-  bar'ne-a  (Num. 

14.  40-45).  It  was  the  purpose  of  Mouses  to  lead  the  people  at  once 
from  Ka'desh  tip  to  Ca'naan.  But  their  fear  of  the  Ca'naan-ite  and 
Am'or-ite  inhabitants  made  them  weak ;  they  were  defeated  and 
driven  back  into  the  Desert  of  Pa'ran,  where  they  wandered  thirty- 
eight  years,  until  the  generation  of  slavish  souls  should  die  off,  and 
a  new  Is'ra-el,  the  young  people,  trained  in  the  spirit  of  Mo'ses  and 
Josh'u-a  and  fitted  for  conquest,  should  arise  in  their  places. 

4.  From  Ka'desh-bar'ne-a  through  the  Desert  of  Pa' ran  and  Re- 
turfi.  This  was  the  long  wandering  of  thirty-eight  years.  We 
trace  the  route  from  Ka'desh,  around  the  Desert  of  Pa'ran,  to  Mount 
Hor,  to  E'zi-on-ge'ber  at  the  head  of  the  Gulf  of  Ak'a-ba,  and  at  last  to 
Ka'desh  once  more  (Num.  20.  i).  There  occurred:  7.)  The  water 
from  the  rock  at  Ka'desh  and  Mo'ses's  disobedience  (Num.  20.  10-  12). 
8.)  The  repulse  by  A'rad  (Num.  21.  i).  It  would  seem  that  the 
Is'ra-el-ites  made  a  second  attemi:>t  to  enter  Ca'naan  on  the  south, 
and  were  again  defeated,  though  not  so  severely  as  before. 

5.  From  Ka'desh-bar'ne-a  around  F'dom  to  the  Ri^'er  Jor'dan. 
After  this  second  defeat  Mo'ses  desired  to  lead  the  people  through 
the  land  of  the  E'dom-ites,  and  to  enter  Ca'naan  by  crossing  the  Jor'- 


30  Outline  Studies  in  the  Old  Testament 

dan  (Num.  20.  14).  But  the  E'dom-ites  refused  to  permit  such  an 
army  to  pass  through  their  land  (Num.  20.  18-21).  Hence  the  Is'ra-el- 
iteswere  compelled  to  go  down  the  Desert  of  Zin,  past  E'dom,  as  far 
as  the  Red  Sea,  then  east  of  E'dom — a  very  long  and  toilsome  jour- 
ney (Num.  21.  4).  Note  with  this  journey:  9.)  The  brazen  serpent 
(Num.  21.  6-9;  John  3.  14,  15).  10.)  The  victory  over  the  Am'or-ites 
(Num.  21.  23,  24).  This  victory  gave  to  the  Is'ra-el-ites  control  of  the 
country  from  Ar'non  to  Jab'bok,  and  was  the  first  campaign  of  the 
conquest.  The  long  journey  was  now  ended  in  the  encampment  of 
the  Is''ra-el-itesat  the  foot  of  Mount  Ne^bo,  on  the  eastern  bank  of  the 
Jor'dan,  near  the  head  of  the  Dead  Sea.  11.)  The  last  event  of  the 
period  was  the  death  of  Mouses,  B.  C.  1451  (Deut.  34.  5-8). 

IV.  The  Restilts  of  the  "Wandering.  These  forty  years  of  wilder- 
ness life  made  a  deep  impress  upon  the  Is'ra-el-ite  people,  and 
wrought  great  changes  in  their  character. 

1.  It  gave  them  certain  histitutiois.  From  the  wilderness  they 
brought  their  tabernacle  and  all  its  rites  and  services,  out  of  which 
grew  the  magnificent  ritual  of  the  temple.  The  Feast  of  Passover 
commemorated  the  exodus,  the  Feast  of  Pentecost  the  giving  of  the 
law,  the  Feast  of  Tabernacles  (during  which  for  a  week  the  people 
lived  in  huts  and  booths)  the  outdoor  life  in  the  desert. 

2.  Another  result  was  National  Utiity.  When  the  Is'ra-el-ites  left 
E'gypt  they  were  twelve  unorganized  tribes,  without  a  distinct  na- 
tional life.  Forty  years  in  the  wilderness,  meeting  adversities 
together,  fighting  enemies,  marching  as  one  host,  made  them  a 
nation.  They  emerged  from  the  wilderness  a  distinct  people,  with 
one  hope  and  aim,  with  patriotic  self-respect,  ready  to  take  their 
place  among  the  nations  of  the  earth. 

3.  Individual  Liberty.  They  had  just  been  set  free  from  the 
tyranny  of  the  most  complete  governmental  machine  on  the  face  of 
the  earth.  In  E'gypt  the  man  was  nothing;  the  state  was  every- 
thing. The  Is'ra-el-ite  system  was  an  absolute  contrast  to  the 
E-gyp'tian.  For  centuries  after  the  exodus  the  Is''ra-el-ites  lived 
with  almost  no  government,  each  man  doing  what  was  right  in  his 
own  eyes.  They  were  the  freest  people  on  earth,  far  more  so  than 
the  Greeks  or  the  Ro'mans  during  their  republican  epochs.  Mo'ses 
trained  them  not  to  look  to  the  government  for  their  care,  but  to  be 
a  self-reliant  people,  able  to  take  care  of  themselves.  If  they  had 
passed  this  initial  stage  of  their  history  surrounded  by  kingdoms 


The  Wandering   in  the  Wilderness  31 

they  would  have  become  a  kingdom.  But  they  learned  their  first 
lessons  of  national  life  in  the  wilderness,  untrammeled  by  environ- 
ment and  under  a  wise  leader,  who  sought  to  train  up  a  nation  of 
kings  instead  of  a  kingdom. 

4.  Military  Trai>iing.  We  trace  in  the  history  of  those  forty 
years  a  great  advance  in  military  discipline.  After  crossing  the 
Red  Sea,  Mouses  did  not  wish  to  lead  them  by  the  direct  route  to 
Ca'naan  lest  they  should  "see  war"  (Exod.  13.  17,  18).  Attacked 
by  the  Am'a-lek-ites  soon  after  the  exodus,  the  Is'ra-el-ites  were 
almost  helpless  (Exod.  17.  8-16;  Deut.  25.  17-19).  A  year  later  they 
were  the  easy  prey  of  the  Ca'naan-ites  at  Hor'mah  (Num.  14.  40-45). 
Forty  years  after  they  crossed  the  Jor'dan,  and  entered  Ca'naan  a 
drilled  and  trained  host,  a  conquering  army.  This  discipline  and 
spirit  of  conquest  they  gained  under  Mouses  and  Josh'u-a  in  the  wil- 
derness. 

5.  Religious  Educatioti.  This  was  the  greatest  of  all  the  benefits 
gained  in  the  wilderness.  They  were  brought  back  from  the  idola- 
tries of  E'gypt  to  the  faith  of  their  fathers.  They  received  God's 
law,  the  system  of  worship,  and  the  ritual  which  brought  them  by 
its  services  into  a  knowledge  of  God.  Moreover,  their  experience 
of  God's  care  taught  them  to  trust  in  Je-hoVah,  who  had  chosen  them 
for  his  own  people.  Even  though  the  mass  of  the  people  might 
worship  idols,  there  was  always  from  this  time  an  Is'ra-el  of  the 
heart  that  sought  and  obeyed  God. 

Blackboard  Outline 


* 

T 

III 

Jour,  and  Even.  Jour.  i.  Ram 

— R.  S.  I.)  Cr. 

R.  S. 

Jour. 

2.  R.  S.— Mt.  Sin.   2.)  Wat. 
4.)  Giv.  1. 

Mar.   3.)  Rep. 

Am. 

Jour. 

3.  Mt.  Sin. — Kad.-bar.  5.)  Sen. 

sp.  6.)  Def.  H 

or. 

Jour. 

4.  Kad.-bar.— Des.  Par.— Ret. 
8.)  Rep.  Ar. 

7.)  Wat.  roc. 

Kad. 

Jour. 

5.  Kad.-bar. — Ed. — Riv.  Jor.   9.)  Bra.  ser.  10. 

)  Vic. 

ov.  Amo.  II.)  Dea.  Mos. 

IV. 

Res.  "Wan.  i.  Ins.  2.  Nat.  Un. 
Tra.  5.  Rel.  Ed. 

3.  Ind.  Lib.  4 

.  Mil. 

*r 

^ 

32  Outline  Studies  in  the  Old  Testament 

Review  Qaestions 

State  the  route  of  the  first  journey.  What  was  the  great  event  of  this  journey? 
What  was  the  second  journey?  What  events  are  named  with  this  journey?  What 
was  the  third  journey?  What  two  events  took  place  with  this  journey?  What 
was  the  longest  journey?  Name  four  places  of  this  journey?  Name  two  events 
near  its  close.  What  was  the  last  journey?  What  events  took  place  at  this  time? 
Where  was  the  last  encampment  of  the  Is'ra-el-ites?  What  institutions  originated 
during  this  period?  What  was  the  political  effect  of  this  epoch  upon  the  people? 
How  did  it  give  them  liberty?  What  was  the  influence  in  military  affairs?  What 
were  its  results  upon  the  religion  of  the  people? 


FIFTH  STUDY 
Institutions  of  Israelite  Worship 

Part  One 

In  the  Old  Testament  we  note  certain  forms  and  institutions  for 
worship,  and  as  some  of  these  received  their  shaping  during  the  wil- 
derness life  of  the  Is'ra-el-ites,  we  give  a  brief  account  of  such  insti- 
tutions at  this  place  in  the  history. 

I.  Earliest  of  all  institutions  for  worship  we  find  the  Altar,  and 
throughout  the  Old  Testament  the  altar  worship  stands  prominent. 

1.  Its  Principle,  the  root  idea  underlying  the  altar,  was  of  a  meet- 
ing between  God  and  man.  As  the  subject  always  came  to  his 
ruler  with  a  gift  in  his  hands,  so  the  worshiper  brought  his  offering 
to  his  god,  whether  Je-ho'vah,  the  God  of  Is''ra-el,  or  Ba'al,  the 
divinity  of  the  Ca'naan-ites. 

2.  Its  Origin  is  unknown,  but  it  was  early  sanctioned  by  a  divine 
approval  of  the  worship  connected  with  it  (Gen.  4.  3,  4;  8.  20; 
12.  8). 

3.  Its  Universality.  There  was  scarcely  a  people  in  the  ancient 
world  without  an  altar.  We  find  that  the  worship  of  every  land  and 
every  religion  was  associated  with  altars.  (See  allusions  in  Isa.  65. 
3;  2  Kings  16.  10;  Acts  17.  23,  to  altars  outside  of  the  Is'ra-el-ite 
faith.) 

4.  Its  Material.  Among  the  Is'ra-el-ites  it  was  of  eartli  or  unhewn 
stone.  Where  metal  or  wood  was  used  it  was  merely  for  a  cover- 
ing, the  true  altar  being  of  earth  inside.  The  laws  of  Is'ra-el  for- 
bade any  carving  of  the  stone  which  might  lead  to  idol  worship 
(Exod.  20.  24,  25). 

5.  Its  Limitation,  In  the  patriarchal  age  the  chief  of  the  clan  was 
the  priest,  the  altar  stood  before  his  tent,  and  there  was  but  one  altar 
for  the  clan,  which  thus  represented  one  family.  -When  Is'ra-el 
became  a  nation  only  one  altar  was  allowed  by  the  law,  carrying  out 
the  idea  that  all  the  Twelve  Tribes  were  one  family  (Deut.  12.  13,  14; 
Josh.  22.  16).  Yet  the  law,  if  known  to  the  Is'ra-el-ites,  was  con- 
stantly ignored  by  the  prophets  (i  Sam.  7.  9;  i  Kings  18.  31,  32). 


34  Outline  Studies  in  the  Old  Testament 

6.  Its  Prophetic  Parpose,  as  revealed  in  the  New  Testament,  was 
to  prefigure  tlie  cross  wliereon  Christ  died  (John  i.  29;  Heb.  9.  22; 
I  Pet.  3.  18). 

II.  The  Offerings,  as  fully  developed  and  named  in  the  law,  were 
of  five  kinds,  as  follows: 

1.  The  Sin  Offering,  i.)  This  regarded  the  worshiper  as  a  sinner, 
and  expressed  the  means  of  his  reconciliation  with  God.  2.)  The 
offering  consisted  of  an  animal.  3.)  The  animal  was  slain  and 
burned  without  the  camp.  4.)  Its  blood  was  sprinkled  on  the  altar 
of  incense  in  the  Holy  Place  (Lev,  4.  3-7). 

2.  The  Barnt  Offering,  i.)  This  regarded  the  worshiper  as  already 
reconciled,  and  expressed  his  consecration  to  God.  2.)  It  consisted 
of  an  animal,  varied  according  to  the  ability  of  the  worshiper.  3. )  The 
animal  was  slain  and  burned  on  the  altar.  4.)  Its  blood  was  poured 
out  on  the  altar,  a  token  that  the  life  of  the  w^orshiper  was  given  to 
God  (Lev.  I.  2-9). 

3.  The  Trespass  Offering.'  i.)  This  represented  the  divine  forgive- 
ness of  an  actual  transgression,  whether  against  God  or  man,  as 
distinguished  from  the  condition  of  a  sinner  represented  in  the  sin 
offering.  2.)  The  offering  consisted  of  an  animal,  generally  a  ram, 
though  a  poor  person  might  bring  some  flour.  3.)  The  animal  was 
slain  and  burned  on  the  altar.  4.)  The  blood  was  poured  out  at  the 
base  of  the  altar  (Lev.  5.  i-io). 

4.  The  Meat  Offering.^  1.)  This  expressed  the  simple  idea  of 
thanksgiving  to  God.  2.)  It  consisted  of  vegetable  food.  3.)  The 
offering  was  divided  between  the  altar  and  the  priest;  one  part  was 
burned  on  the  altar,  the  other  presented  to  the  priest  to  be  eaten  by 
him  as  food  (Lev.  2.  1-3). 

5.  The  Peace  Offering,  i.)  This  expressed  fellowship  with  God  in 
the  form  of  a  feast.  2.)  It  consisted  of  both  animal  and  vegetable 
food.  3. )  The  offering  was  divided  into  three  parts,  one  part  burned 
upon  the  altar,  a  second  eaten  by  the  priest,  a  third  part  eaten  by 
the  worshiper  and  his  friends  as  a  sacrificial  supper.  Thus  God, 
the  priest,  and  the  worshiper  were  all  represented  as  taking  a  meal 
together. 


^  Called  in  the  Revised  Version  "guilt  offering." 

*  This  is  called  in  the  Revised  Version  "the  meal  oflfering";  that  is,  the  offering 
to  God  of  a  meal  to  be  eaten.     It  might  be  called  "food  offering." 


Institutions  of  Israelite  Worship 


35 


Blackboard  Outline 


I.   Alt.      I.  Prin,     2.  Ohk.     3- 

Univ. 

II.   Off. 

I.  Si.  Off. 

Sin.  rec.  G. 

An. 

2.  Bu.  Off. 

Con.  G. 

An. 

3.  Tre.  Off. 

For.  trans. 

An. 

4.  Me.  Off. 

Tha.  Gd. 

VeR. 

;.  Pea.  Off. 

Fel.  G. 

An. 

4.  Mat.     5.  Lim.    6.  Proph.  Pur. 


■^ 


veg. 


SI.  bur. 
SI.  bur. 
SI.  bur. 
Alt.  pri. 
Alt.  pri.  wor. 


Spr.  alt. 
Pou.  alt. 
Pou.  ba. 


inc. 
alt. 


-*!* 


Review  Questions 


What  two  institutions  of  the  Old  Testament  are  here  presented?  What  shows 
the  universality  of  the  altar  in  connection  with  worship?  What  is  said  of  the  origjin 
of  the  altar?  Of  what  material  were  the  earliest  altars  made?  What  was  the 
religious  idea  in  the  altar?  What  prophetic  purpose  did  the  altar  have?  Name 
the  five  kinds  of  offerings.  How  did  the  sin  offering  regard  the  worshiper?  What 
did  the  sin  offering  express?  Of  what  did  the  sin  offering  consist?  What  was  done 
with  the  offering?  What  was  done  with  the  blood?  What  was  the  design  of  the 
burnt  offering?  Of  what  did  the  burnt  offering  consist?  What  was  done  with  the 
animal?  What  was  done  with  the  blood  in  the  burnt  offering?  Wherein  did  the 
trespass  offering  differ  from  the  sin  offering?  Of  what  did  the  trespass  offering 
consist?  What  was  done  with  the  sacrifice?  What  did  the  meat  offering  express? 
Of  what  did  it  ct)nsist?  How  was  the  meat  offering  used?  What  was  expressed 
by  the  peace  offering?  Of  what  did  it  consist?  What  was  done  with  the  peace 
offering? 

Part  Two 
The  Tabernacle 

1.  When  the  family  of  A'bra-ham  grew  into  a  people  its  unity  was 
maintained  by  regarding  the  altar — and  but  one  altar  for  all  the 
Twelve  Tribes — as  the  religious  center  of  the  nation. 

2.  To  the  thought  of  the  altar  as  the  meeting  place  with  God  was 
added  the  conception  of  God  dwelling  among  his  people  in  a  sanc- 
tuary and  receiving  homage  as  the  King  of  Is'ra-el  (Exod.  25.  8). 

3.  Thus  the  altar  grew  into  the  Tabernacle,  which  was  the  sanc- 
tuary where  God  was  supposed  to  dwell  in  the  midst  of  the  camp. 
As  was  necessary  among  a  wandering  people,  it  was  constructed  of 
such  materials  as  could  be  easily  taken  apart  and  carried  on  the 
march  through  the  wilderness. 

In  considering  the  Tabernacle  and  its  furniture  we  notice  the  fol- 
lowing particulars: 

I.  The  Court,  an  open  square  surrounded  by  curtains,  150  by  75 
feet  in  extent,  and  occupying  the  center  of  the  camp  of  Is'ra-el 
(Exod.  27.  9-13).  In  this  stood  the  Altar,  the  Laver,  and  the  Taber- 
nacle itself. 


36 


Outline  Studies  in  the  Old  Testament 


II.  The  Altar  of  Burnt  Offerings  stood  within  the  court,  near  its 
entrance.  It  was  made  of  wood  plated  with  "brass"  (which  is  sup- 
posed to  mean  copper),  was  7|  feet  square  and  4|  feet  high.     On 

this  all  the  burnt  sacrifices  were 
offered  (Exod.  27.  i;  4a.  29),  ex- 
cept the  sin  offering. 

III.  The  Laver  contained  water 
for  the  sacrificial  purifyings.  It 
stood  at  the  door  of  the  tent,  but 
its  size  and  form  are  unknown 
(Exod.  30.  17-21). 

IV.  The  Tabernacle  itself  was  a 
tent  45  feet  long,  15  feet  wide.  Its 
walls  were  of  boards,  plated  with 
gold,  standing  upright;  its  roof  of 
three  curtains,  one  laid  above  an- 
other. Whether  there  was  a  ridge- 
pole or  not  is  uncertain.  It  was 
divided,  by  a  veil  across  the  in- 
terior, into  two  apartments,  the 
Holy  Place  and  the  Holy  of  Holies 
(Exod.  36.  8-38). 

V.  The  Holy  Place  was  the 
larger  of  the  two  rooms  into  which 
the  tent  was  divided,  being  30 
feet  long  by  15  wide.  Into  this 
the  priests  entered  for  the  daily 
service.  It  contained  the  Candle- 
stick, the  Table,  and  the  Altar  of 
Incense  (Heb.  9.  2). 

VI.  The  Candlestick  (more  cor- 
rectly, "lampstand")  stood  on  the  left  side  of  one  entering  the  Holy 
Place;  made  of  gold,  and  bearing  seven  branches,  each  branch  hold- 
ing a  lamp  (Exod.  25.  31-37). 

VII.  The  Table  stood  on  the  right  of  one  entering  the  Holy  Place; 
made  of  wood,  covered  with  gold;  3  feet  long,  i^  feet  wide,  2\  feet 
high;  ccmtained  12  loaves  of  bread,  called  "the  bread  of  the  pres- 
ence" (Exod.  37.  10,  11). 

VIII.  The  Altar  of  Incense  stood  at  the  inner  end  of  the  Holy  Place, 


DIAGRAM  SHOWING  LOCATION  OF  THE  OB- 
JECTS WITHIN  THE  TABER.NACLE  COURT. 


Institutions  of  Israelite  Worship 


37 


near  the  veil;  made  of  wood,  covered  with  gold;  i|  feet  square  and 
3  feet  high.  On  it  the  incense  was  lighted  by  fire  from  the  Altar 
of  Burnt  Offerings  (Exod.  30.  i,  2). 

IX.  The  Holy  of  Holies  was  the  innermost  and  holiest  room  in  the 
Tabernacle,  into  which  the  high  priest  alone  entered  on  one  day  in 
each  year  (the  Day  of  Atonement);  in  form  a  cube  of  15  feet.  It 
contained  only  the  Ark  of  the  Covenant  (Heb.  g.  3). 

X.  The  Ark  of  the  Covenant  was  a  chest  containing  the  stone 
tablets  of  the  Commandments;  made  of  wood,  covered  on  the  out- 
side and  inside  with  gold;  3  feet  9  inches  long,  2  feet  3  inches  wide 
and  high.  Through  gold  rings  on  the  sides  were  thrust  the  staves 
by  which  it  was  borne  on  the  march.  Its  lid,  on  which  stood  two 
figures  of  the  cherubim,  was  called  "  the  mercy  seat."  On  this  the 
high  priest  sprinkled  the  blood  on  the  Day  of  Atonement  (Exod.  25. 
17,  18;  Heb,  9.  7). 

Blackboard    Oatline 


►  1^ 

— fjl 

The  Tabernacle 

I. 

Co«.     sq.  150.  75.     (Al.  Lav.  Tab.) 

II. 

Alt.     woo.  br.  7^-;.  4J4. 

III. 

Lav.     do.  ten. 

IV. 

Tab.     45-  15.  bds.  cur.     (H.P.    H.H.) 

V. 

Ho.  PI.     30.  15.  (Can.    Tab.    Alt.  Inc.) 

VI. 

Can.     go.  7  bran. 

VII. 

Tab.     3-  T-}4-  2X.  12  loa. 

VIII. 

Alt.     Inc.  woo.  gol.  ly^.  3. 

IX. 

Ho.  HoL     15.  15-  15-     (Ar.  Cov.) 

X. 

Ar.  Cov.    wo.  go.  3, g.  2,3.  "mer.se." 

^ 

— ^ 

Review  Questions 

How  was  the  unity  of  the  Is'ra-el-ite  people  maintained?  What  was  the  con- 
ception or  thought  in  the  Tabernacle?  Why  was  it  constructed  of  such  material? 
What  was  the  court  of  the  Tabernacle?  What  were  the  dimensions  of  the  court? 
What  stood  in  the  court?  What  were  the  materials  of  the  Altar  of  Burnt  OfTerings? 
What  was  the  size  of  this  altar?  What  was  the  laver,  and  where  did  it  stand? 
What  was  the  Tabernacle  itself?  Into  what  rooms  was  it  divided'  How  was  it 
covered?  What  were  the  dimensions  of  the  Holy  Place?  What  did  the  Holy  Place 
contain'  What  was  the  form  of  the  candlestick?  Where  did  the  candlestick  stand? 
Of  what  was  the  Altar  of  Incense  made?     What  were  its  dimensions?     For  what 


38  Outline  Studies  in  the  Old  Testament 

was  this  altar  used?     What  were  the  dimensions  of  the  Holy  of  Holies?     What  did  , 
the  Holy  of  Holies  contain?    Who  alone  entered  this  room,  and  how  often?     What 
was  thie  Ark  of  the  Covenant?    What  was  the  "mercy  seat"? 

Part  Three 
The  Sacred  Year 

I.  Among  the  Is'ra-el-ites  certain  institutions  of  worship  were 
observed  at  regular  intervals  of  time  which  have  been  called  the 
Periodical  Institutions.     These  were: 

1.  The  Sabbath,  observed  one  day  in  seven  ;  of  which  the  root  idea 
is  the  giving  to  God  a  portion  of  our  time.  (See  references  in  the 
Old  Testament:  Gen.  2.  3;  Exod.  20.  8-1 1;  Isa.  56.  2;  58.  13.)  In  the 
New  Testament  we  find  the  first  day  of  the  week  gradually  taking 
its  place  among  the  early  Christians  (Acts  20.  7 ;  i  Cor.  26.  2 ;  Rev. 
I.  10). 

2.  The  New  Moon,  which  was  the  opening  day  of  each  month ; 
regarded  as  a  sacred  day,  and  celebrated  with  religious  services 
(Num.  10.  10;  2  Kings  4.  23). 

3.  The  Seven  Anntial  Solemnities,  the  important  occasions  of  the 
year,  six  feasts  and  one  fast  day. 

4.  The  Sabbatical  Year.  One  year  in  every  seven  was  to  be  ob- 
served as  a  year  of  rest,  and  the  ground  was  not  to  be  tilled  (Lev. 

25.  2-7). 

5.  The  Year  of  Jubilee.  Once  in  fifty  years  the  Is'ra-el-ites  were 
commanded  to  give  liberty  to  slaves,  freedom  to  debtors,  and  gen- 
eral restitution  of  alienated  inheritances  (Lev.  25.  9,  10).  How  far 
the  "  Sabbatical  Year  "  and  "  the  Year  of  Jubilee  "  were  actually  kept 
among  the  Is'ra-el-ites  we  have  no  means  of  knowing;  but  the  com- 
mands concerning  them  were  given  in  the  law. 

IL  We  take  for  special  notice  among  these  periodical  institutions 
the  Seven  Anntial  Solemnities  of  the  Sacred  Year.  Most  of  these  were 
instituted  in  the  time  of  Mouses,  but  two  of  them  arose  later.  We 
consider  them  all,  however,  in  this  place,  rather  than  at  the  closing 
of  the  history,  where  two  of  the  feasts  properly  belong.  These 
may  be  classified  as: 

1.  The  Three  Great  Feasts:  Passover,  Pentecost,  and  Tabernacles ; 
all  observed  at  the  capital,  and  requiring  the  people  to  make  annual 
pilgrimages  to  Je-ru'sa-lem. 

2.  The  Annual  Fast:  the  Day  of  Atonement. 


Institutions  of  Israelite  Worship  39 

3-  The  Three  Lesser  Feasts:  Trumpets,  Dedication,  Purim.  These 
were  observed  throughout  the  hind,  as  well  as  in  Je-ru'sa-lem. 

With  regard  to  each  of  these  we  will  note:  i.)  Its  time.  2.)  The 
event  which  it  commemorated.     3.)  How  it  was  observed. 

1.  The  Feast  of  Passover  (Luke  22.  i). 

I.)  Was  held  in  the  spring,  on  the  fourteenth  of  the  month  Abib, 
or  Nisan,  corresponding  to  parts  of  March  and  April  (Exod. 
12.  18). 
2.)  Commemorated  the  exodus  from  E'gypt  (Exod.  12.  42), 
3.)  Observed  with  the  eating  of  unleavened  bread  and  the  slain 
lamb  (Exod.  12.  19-21). 

2.  The  Feast  of  Pentecost  (Acts  2.  i). 

I.)  Was  held  early  in  the  summer,  on  the  fiftieth  day  after  Pass- 
over, in  the  month  Sivan,  corresponding  to  May  and  June. 
2.)  Commemorated  the  giving  of  the  law.'     (See  Exod.  19.  i,  11.) 
3.)  Observed  by  "first  fruits"  laid  on  the  altar,  with  special 
sacrifices  (Lev.  23.  15-21). 

3-  The  Feast  of  Tabernacles  (John  7.  2,  10). 

I.)  Held  in  the  fall,  after  the  ingathering  of  crops,  from  the  15th 
to  the  2ist  of  the  seventh  month.  Ethanim,  corresponding  to 
September  and  October  (Lev.  23.  34). 

2.)  Commemorated  the  outdoor  life  of  the  wilderness  (Lev. 
23-  43)- 

3.)  Observed  by  living  in  huts  or  booths,  and  by  special  sacri- 
fices (Lev.  23.  35-42). 

4-  The  Day  of  Atonement,  the  only  fast  required  by  the  Jew'ish  law. 
I.)  Held  in  the  fall,  on  the  tenth  day  of  the  month  Ethanim 

(Lev.  23.  27),  five  days  before  the  Feast  of  Tabernacles. 
2.)  Showing  the  sinner's  reconciliation  with  God. 
3.)  On  this  day  only  in  the  year  the  high  priest  entered  the  Holy 

of  Holies  (Exod.  30.  10). 

5-  The  Feast  of  Trumpets. 

I.)  Held  on  the  first  day  of  the  seventh  month,  Ethanim,  corre- 
sponding to  September  or  October  (Lev.  23.  24). 

2.)  This  feast  recognized  the  "New  Year  Day"  of  the  civil 
year.  ^ 

*  According  to  Josephus;  the  fact  is  not  stated  in  the  Bible. 

'  The  ecclesiastical  year  bepan  with  the  month  Abib,  or  Nisan,  in  the  spring;  the 
civil  year  with  the  month  Ethanim  in  the  fall. 


40  Outline  Studies  in  the  Old  Testament 

3.)  It  was  observed  with  the  blowing  of  trumpets  all  through 
the  land. 

6.  The  Feast  of   Dedication,  not  named  in  the  Old  Testament. 

(See  John  10.  22.) 
I.)  This  was  held  in  the  winter,  on  the  25th  of  the  month  Chis- 

leu  (December),  and  for  eight  days  thereafter. 
2.)  It  commemorated  the  reconsecration  of  the  Temple  by  JuMas 

Mac'ca-be'us,  B.  C.  166,  after  its  defilement  by  the  Syr'i-ans. 
3.)  It  was  observed  by  a  general  illumination  of  Je-ru'sa-lem ; 

hence  often  called  "  the  feast  of  lights." 

7.  The  Feast  of  Parim,  not  named  in  the  New  Testament,  unless 
it  be  referred  to  in  John  5.  i. 

I.)  Held  in  the  early  spring,  the  14th  and  15th  of  the  month 

Adar  (March)  (Esth.  9.  21). 
2.)  Commemorating  Queen  Es'ther's  deliverance  of  the  Jew'ish 

people  (Esth.  9.  22-26), 
3.)  Observed  with  general  feasting  and  rejoicing. 


Blackboard  Outline 

^ 

I. 

Per. 

Inst. 

I. 

Sab 

.     2,  Ne.  Mo.    3.  Sev.  Ann.  Sol 

4- 

Sab. 

11. 

Ye 
Sac. 

I. 

•     5- 
Yea. 

Gr. 

Ye. 

Fe. 

Jub 

I-; 

Pass. 

Pen. 

Tab. 

spr.  ex.  Eg.  sla.  la. 
sum.  giv.  la.  fir.  fru. 
fal.  lif.  wnl.  liv.  huts. 

*i* 

2. 

3- 

Ann.  Fa 
Les.Fe. 

.   4- 

Day.  At.    fal.  sin.  rec.  pr.  H. 
Trum.     fal.  N.  Ye.  bl.  trum. 
Ded.    win.  rec.  Tem.  ill.  Jer. 
Pur.     spr.  Esth.  del.  fea.  rej. 

Hoi. 

» 

Review  Questions 

What  is  meant  by  "Periodical  Institutions"?  Name  the  five  general  periodical 
institutions  of  the  Is'ra-el-ites.  What  did  the  Sabbath  commemorate?  What  were 
the  new  moons?  How  many  times  in  the  year  were  observed  by  the  Is'ra-el-ites? 
What  was  the  Sabbatical  Year?  What  was  the  Year  of  Jubilee?  Name  the  three 
great  feasts.  When  was  each  great  feast  observed?  What  did  each  feast  com- 
memorate? How  was  each  feast  observed?  What  took  place  on  the  Day  of  Atone- 
ment? What  did  the  Day  of  Atonement  represent?  What  were  the  three  lesser 
feasts?  When  was  each  observed?  What  did  each  lesser  feast  commemorate? 
How  were  these  feasts  observed? 


SIXTH  STUDY 
The  Land  of  Palestine 


Part  One 


We  have  followed  the 
history  of  the  Is'ra-el- 
ites  to  their  encamp- 
ment on  the  border  of 
their  promised  land. 
Before  taking  up  the 
study  of  their  conquest 
of  Ca'naan  let  us  ob- 
tain some  conception  of 
the  country  with  which 
the  greater  part  of  Bible 
history  is  connected — 
the  land  of  Pal'es-tine. 

I.  Let  us  notice  its 
Names  at  different  pe- 
riods : 

1.  The  earliest  name 
was  Ca  Wan,  ' '  low- 
land," referring  only  to 
the  section  between  the 
river  Jor'dan  and  the 
Med-i-ter-ra'ne-an  Sea, 
of  which  the  inhabitants 
most  widely  known 
were  the  Ca'naan-ites, 
dwelling  on  the  lowland 
plains  (Gen.  12.  5). 

2.  After  the  conquest 
by  Josh'u-a  it  w^as 
called  Is''ra-cl,  though  in 


42  Outline  Studies  in  the  Old  Testament 

later  times  of  Old  Testament  history  the  name  referred  only  to  the 
northern  portion,  the  southern  kingdom  being  called  Ju'dah  (Judg. 
i8.  I ;  I  Kings  12.  20). 

3.  In  the  New  Testament  period  its  political  name  was  Jo-dc'a, 
which  was  also  the  name  of  its  most  important  province  (Mark  i.  5). 

4.  Its  modern  name  is  Parcs-tinc,  a  form  of  the  word  ' '  Phi-lis'- 
tine,"  the  name  of  a  heathen  race  which  in  early  times  occupied  its 
southwestern  border  (Isa.  14,  29). 

II.  The  following  are  the  principal  Dimensions  of  Pal'es-tine: 

1.  Ca'naan,  or  western  PaFes-tine,  has  an  area  of  about  6,600 
square  miles,  a  little  less  than  Massachusetts. 

2.  Pal'es-tinc  Proper,  the  domain  of  the  Twelve  Tribes,  embraces 
12,000  square  miles,  about  the  area  of  Massachusetts  and  Connect- 
icut. 

3.  The  G)ast  Line,  from  Ga'za,  the  southernmost  town,  to  Tyre, 
on  the  north,  is  not  far  from  140  miles  long. 

4.  The  Jor'dan  is  distant  from  the  coast  at  Tyre  about  25  miles; 
and  the  Dead  Sea,  in  a  line  due  east  from  Ga'za,  about  60  miles. 

5.  The  Jor'dan  Line,  from  Dan,  one  of  the  sources  of  the  Jor'dan, 
to  the  southern  end  of  the  Dead  Sea,  is  155  miles. 

III.  The  most  important  Waters  of  Pal'es-tine  are : 

1.  The  Med-i-ter-ra'ne-an  Sea,  which  bounds  the  land  on  the  west 
(Josh.  I.  4;  Exod.  23.  31;  Deut.  11.  24). 

2.  The  River  JorMan,  rising  in  three  sources  in  Mount  Her^mon, 
and  emptying  into  the  Dead  Sea  in  a  direct  line  105  miles  long,  but 
by  its  windings  over  200  miles  (Deut.  9.  i ;  Josh.  4.  i ;  2  Sam,  17.  22). 

3.  Lake  Me'rom,  now  called  Hii'leh,  a  triangular  sheet  of  water,  3 
miles  across,  in  a  swamp  in  northern  Gal'i-lee  (Josh.  11.  5). 

4.  The  Sea  of  Gari-Iee,^  a  pear-shaped  lake,  14  miles  long  by  9 
wide,  and  nearly  700  feet  below  the  sea  level.  (Note  other  names  in 
Josh.  13.  27;  II.  2;  Luke  5.  i;  John  6.  i.) 

5.  The  Dead  Sea,  47  miles  long  by  10  wide,  and  1,300  feet  below 
the  sea  level  (Gen.  14,  3;  Deut.  4.  49;  Joel  2.  20). 

IV.  The  land  of  Pal'es-tine  lies  in  five  Natural  Divisions,  nearly 
parallel : 

I.  The  Maritime  Plain,  or  sandy  flat,  extending  along  the  Med-i-'- 
ter-ra'ne-an  Sea,  from  8  to  20  miles  wide. 

'The  Old  Testament  name  for  the  Sea  of  Gal'i-lee  is  Chin'ne-reth  (ch  as  k),  a 
word  meaning  "  harp -shaped." 


The  Land  of  Palestine        *  43 

2.  The  Shcph'c-Iah,  or  foothills,  from  300  to  500  feet  high  and 
very  fertile. 

3.  The  Mountain  Region,  the  backbone  of  the  land,  consisting  of 
mountains  from  2,500  to  4,000  feet  high. 

4.  The  Jor'dan  Valley,  a  deep  ravine,  the  bed  of  the  river  and  its 
three  lakes,  from  500  to  1,200  feet  below  the  level  of  the  sea,  and 
from  2  to  14  miles  wide. 

5.  The  Eastern  Table-land,  a  region  of  lofty  and  precipitous  moun- 
tains, from  whose  summit  a  plain  stretches  away  to  the  A-ra'bi-an 
Desert  on  the  east. 

Hints  to  the  Teacher 

1.  Let  the  map  be  drawn  by  the  teacher  in  presence  of  the  class,  and  each  part 
carefully  taught,  while  the  class  also  draw  the  map  in  their  notebooks. 

2.  Then  erase  the  map  from  the  board,  and  call  upon  one  scholar,  in  presence 
of  the  class,  to  draw  the  lines  representing  natural  divisions:  another  the  river 
and  lakes,  etc.,  etc. 

3.  If  chalk  of  different  colors  can  be  used  for  the  different  departments  of  the 
map,  coast  line  and  Jordan  line  one  color,  mountain  lines  another,  it  will  add  to 
the  interest. 

Blackboard  Outline 


>ii 

_ _ _ _ ^4 

I. 

Na.     Ca.  Isr.  Jud.  Pal. 

II. 

Dim.     Ca.  6,600.     Pal.  12,000.     C.  L.  140.     To  Jor. 

25.     To  D.  S.   60.     Jor.  L.  155- 

III. 

Wat.     Med.     Jor.     L.  Me.     S.  Gal.     D.  S. 

IV. 

Nat.  Div.     M.  P.     Sh.     M.  R.     J.  V.     E.  T.-L. 

^ 

. 4 

Review  Questions 

Why  is  a  knowledge  of  the  land  of  Pal'es-tine  important  ?  Give  and  explain  the 
four  different  names  of  this  land.  What  is  meant  by  "Ca'naan"  proper?  How 
large  is  Ca'naan?  How  large  was  the  domain  of  the  Twelve  Tribes?  How  long  is 
the  coast  line?  How  far  is  the  Jor'dan  distant  from  the  coast  near  its  source? 
How  far  is  the  Dead  Sea  from  the  coast?  What  is  meant  by  the  Jor'dan  line? 
How  I'jng  is  the  Jor'dan  line?  Name  the  most  important  waters  of  Pal'es-tine. 
Describe  the  river  Jor'dan,  sources,  elevations,  length,  etc.  Describe  and  locate 
Lake  Me'rom.  Describe  the,  Sea  of  Gal'i  lee.  Describe  the  Dead  Sea.  What  are 
the  five  natural  divisions  of  Pal'es-tine? 


44  Outline  Studies  in  the  Old  Testament 

Part  Two 

V.  Pal''es-tine  is  a  land  of  Mountains,  among  which  w^e  notice  only 
a  few  of  the  most  important,  beginning  in  the  north. 

1.  Mount  Her'mon,  is  near  the  source  of  the  Jor'dan,  on  the  east, 
and  is  the  highest  mountain  in  Pares-tine. 

2.  Mount  Leb'a-non,  west  of  Her'mon,  was  famous  for  its  cedars 
(i  Kings  5.  6;  Psa.  29.  5). 

3.  Mount  Ta'bor,  the  place  of  Deb'o-rah's  victory,  is  southwest  of 
the  Sea  of  Gal'i-lee  (Judg.  4.  6). 

4.  Mount  Gil-bo 'a,  where  King  Saul  was  slain,  is  south  of  Ta'bor 
(i  Sam.  31.  i;  2  Sam.  i.  21). 

5.  Mount  Car'melt  the  place  of  E-li'jah's  sacrifice,  is  on  the  Med-i- 
ter-ra'ne-an,  due  west  of  the  Sea  of  Gal'i-lee  (i  Kings  18.  20,  42;  Isa. 
35-  2). 

6.  Mount  E'bal,  "the  mount  of  cursing,"  lies  in  the  center  of  the 
land  (Deut.  11.  26). 

7.  Mount  Ger'i-zim,  "the  mount  of  blessing,"  is  south  of  E'bal 
(Josh.  8.  33;  John  4.  20). 

8.  Mount  Zi'on,  on  w^hich  Je-ru'sa-lem  stood  and  still  stands,  is  due 
west  of  the  head  of  the  Dead  Sea. 

9.  Mount  Ne'bo,  where  Mo'ses  died,  is  directly  opposite  Zi'on,  on 
the  east  of  the  Dead  Sea  (Deut.  34.  i). 

VI.  We  note  a  few^  of  the  most  important  places,  selecting  only 
those  connected  wnth  Old  Testament  history ;  and  we  arrange  them 
according  to  the  natural  divisions  of  the  land. 

1.  On  the  Seacoast  Plain  were: 

I.)  Ga.'za.f  on  the  south,  the  scene  of  Sam 'son's  exploits  and  death 

(Judg.  16.  21). 
2.)  Jop'pa,  principal  seaport  of  Pal'es-tine  (2  Chron.  2.  16;  Jonah 

1.3). 
3.)  Tyre,  just  beyond  the  northern  boundary  of  Pal'es-tine,  a 
great  commercial  city  of  the  Phoe-ni'cians  (Josh.  19.  29). 

2.  In  the  Mount aiti  Region  were: 

I.)  Bc'er-she'ba,  in  the  southern  limit  of  the  land  (Gen.  21.  31,  33 ; 

I  Sam.  3.  20;  I  Kings  19.  3). 
2.)  He'bron,  burial  place  of  the  patriarchs  (Gen.  23.  19;  49.  29-31). 
3)  Bcth'Ie-hem,  the  birthplace  of  Da'vid  (i  Sam.  17.  12). 
4.)  Je-ru'sa-Iem,  "the  city  of  the  great  king,"  w'hich  stands  due 

west  of  the  northern  point  of  the  Dead  Sea  (2  Sam.  5.  6-9). 


The  Land  of  Palestine  45 

5-)  Beth'el,  nine  miles  nortl.  of  Je-rii'sa-leni,  the  place  of  Jacob's 
vision  ((tch.  28.  19), 

6.)  She'chem,  between  the  twin  mountains  Ger'i-zim  and  E'bal, 

in  the  center  of  the  land  (i  Kings  12.  i). 
7-)  Sa-ma'ri-a,  the  capital  of  the  Ten  Tribes  (i  Kings  16.  24). 
3.   In  \.\\ii  Jor'dan  Valley  were: 

I.)  Jer'i-cho,  near  the  head  of  the  Dead  Sea  (i  Kings  16.  34). 
2.)  Dan,  at  one  of  the  sources  of  the  Jor'dan,  the  northernmost 
place  in  the  land  (Judg.  18.  28;  20.  i). 

Blackboard  Outline 


I. 

Na,     Ca.  Isr.  Jud.  Pal. 

II. 

Dim.     Ca.  6,600.     Pal.  12,000.     C.  L.  140.     Tojor.  25.     To 

D.  S.  60.     Jor.  L.  155. 

III. 

Wat.     Med.  Jor.   L.  Me.  S.   Gal.   D.  S. 

IV. 

Nat.  Dfv.     M.  P.     Sh.     M.  R.     J.  V.     E.  T.-L. 

V. 

Mtns.     Her.   Leb.  Tab.  Gil.   Car.  Kb.  Ger.  Zi.  Ne. 

VI. 

Pla.     I.  Sea.  PL     Ga.  Jop.  Ty.     2.  Mtn.  Reg.     Beer.  Heb. 

Beth.  Jer.  Bet.  She.  Sam.     3.  Jor.   Val.     Jer.   Da. 
_ ^ 

Review  Questions 

Name  nine  mountains  on  the  map  of  Pal'es-tine.  State  the  location  of  each 
mountain.  State  a  fact  for  which  each  mountain  is  celebrated.  Name  and  locate 
three  places  on  the  Maritime  Plain.  Name  and  locate  seven  places  in  the  Mountain 
Region.    Name  and  locate  two  places  in  the  Jor'dan  Valley. 


SEVENTH  STUDY 
The  Conquest  of  Canaan 

I.  Let  us  notice  the  Ca'naan-itcs,  the  peoples  who  were  dispos- 
sessed by  the  Is'ra-el-ites. 

1.  They  were  of  one  stock,  according  to  the  Scriptures,  belonging 
to  the  Ham'ite  race,  and  all  descended  from  the  family  of  Ca'naan 
(Gen.  lo.   15-19). 

2.  They  were  divided  into  various  tribes,  from  seven  to  ten  nations, 
arranged  mainly  as  follows:  i.)  On  the  seacoast  plain,  the  Phi-lis'- 
tines  on  the  south,  the  Ca'naan-ites  in  the  middle,  and  the  Phce-ni'- 
cians,  or  Zi-do'ni-ans,  on  the  north  of  Mount  Car'mel.  2.)  In  the 
mountain  region,  the  Am'or-ites  in  the  south,  the  Jeb'u-sites  around 
Je-ru'sa-lem,  the  HiVites  in  the  center  of  the  land,  and  the  Hit'tites 
in  the  north.  3.)  The  Jor'dan  valley  was  held  by  the  Ca'naan-ites. 
4.)  On  the  eastern  table-land,  the  Mo'ab-ites  east  of  the  Dead  Sea, 
the  Am'or-ites  east  of  the  Jor'dan,  and  the  Ba'shan-ites  in  the 
north. 

3.  Their  government  was  local.  Not  only  was  each  tribe  inde- 
pendent, but  each  little  locality,  often  each  cit}',  had  its  own 
"  king,"  or  chief.  There  was  no  unity  of  government,  and  scarcely 
any  combination  to  resist  the  invasion  of  Is'ra-el,  a  fact  which  made 
the  conquest  far  less  difficult. 

4.  They  were  idolatrous  and,  as  a  result,  grossly  immoral.  Idola- 
try is  always  associated  with  immorality  ;  for  the  worship  of  idols  is 
a  deification  of  sensuality.  Ba'al  and  Ash'e-rah  (plural  Ash'to-reth) 
were  the  male  and  female  divinities  worshiped  by  most  of  these 
races  (Judg.  2.  13). 

5.  They  had  been  weakened  before  the  coming  of  the  Is'ra-el-ites 
either  by  war  or  by  pestilence.  The  allusions  in  Exod.  23.  28  ;  Deut. 
7.  20  ;  and  Josh.  24.  12,  have  been  referred  to  an  invasion  before  that 
of  Israel,  or  to  some  plague,  which  destroyed  the  native  races. 

II.  The  Campaigns  of  the  Conquest.  These  may  be  divided  as 
follows : 


The  Conquest  of  Canaan 


4? 


CAMPAIGNS 

OF  THE 

CONQUEST 


I.  The  Campaigns  East  of  the  Jor'dan.  These  were  during  the 
hfetime  of  Mo'scs,  and  gained  fur  Is'ra-el  all  the  territory  south  of 
Mount  Her'mou. 

I.)  The  conquest  of 
Gil'e-ad  was  made  at 
the  battle  of  Ja'haz, 
near  the  brook  Ar''non 
(Num.  21.  21-31).  In 
one  battle  the  Is'ra-el- 
ites  gained  the  land  of 
Gil'e-ad  east  of  the 
Jor^dan. 

2.)  The  conquest  of 
Ba'shan  was  completed 
at  the  battle  of  Ed're-i, 
in  the  mountainous  re- 
gion (Num.  21,  33-35). 

3.)  The  conquest  of 
Mid''i-an  (Num.  31.  i-3) 
was  led  by  the  warrior- 
priest  Phin'e-has,  and 
by  smiting  the  tribes  on 
the  east  protected  the 
frontier  toward  the  des- 
ert. The  land  won  by 
these  three  campaigns 
became  the  territory  of 
the  tribes  of  Reu'ben, 
Gad,  and  the  half  tribe 
of  Ma-nas'seh  (Deut. 
32). 

2.  The  Campaigns 
"West  of  the  Jordan 
were  led  by  Josh'u-a,  and  showed  great  tactical  skill  and  resistless 
energy  of  action.  Josh'u-a  led  his  people  across  the  Jor'dan  and 
established  a  fortified  camp,  the  center  of  operations  during  all  his 
campaigns,  at  Gil'gal  (Josh.  4.  19). 

I.)  The  first  invasion  was  of  Central  ral'es-iinc,  beginning  with 
Jer'i-cho  (Josh.  6),  taking  AT  on  the  way  (Josh.  8),  and  ending  with 


48  Outline  Studies  in  the  Old  Testament 

She'chem,  which  apparently  fell  without  resistance  (Josh.  8.  30-33). 
This  campaign  gave  to  Is'ra-el  the  center  of  the  land  and  divided 
their  enemies  into  two  sections. 

2.)  Next  came  the  campaign  against  Southern  Pal'es-tine.  At 
this  time  was  fought  the  battle  of  Beth-ho'ron  (Josh.  10.  10),  the 
most  momentous  in  its  results  in  all  history,  and  one  over  which,  if 
ever,  the  sun  and  moon  might  well  stand  still  (Josh.  10.  12,  13).* 
After  this  great  victory  Josh''u-a  pursued  his  enemies  and  took  the 
towns  as  far  south  as  He''bron  and  De'bir  (Josh.  10.  29-39). 

3.)  Lastly,  Josh'u-a  conqviered  Northern  Pal'es-tine  (Josh.  11). 
The  battle  in  this  campaign  was  near  Lake  Me'rom  (Josh.  11.  7), 
and,  as  before,  it  was  followed  by  the  capture  of  many  cities  in  the 
north.  Thus  in  those  marches  Josh'u-a  won  all  the  mountain 
region  of  western  Pal'es-tine. 

3.  There  were  certain  stipplementary  campaigns,  partly  in 
Josh'u-a's  time,  partly  afterward. 

I.)  Caleb's  capture  of  He'bron,  which  had  been  reoccupied  by 
the  Am'or-ites  (Josh.  14  ;  Judg.  i.  10-15). 

2.)  The  Ju'dah-ites'  capture  of  Be'zek,  an  unknown  place  between 
Je-ru'sa-lem  and  the  Phi-lis''tine  plain  (Judg.  i.  1-8). 

3.)  The  Dan'ites'  capture  of  La'ish,  in  the  extreme  north,  which 
afterward  bore  the  name  of  Dan  (Judg.  18). 

But,  after  all  these  campaigns,  a  large  part  of  the  land  was  still 
unsubdued,  and  the  war  of  the  conquest  did  not  end  until  the  days 
of  Da'vid.by  whom  every  foe  was  finally  placed  under  foot. 

in.  General  Aspects  of  Is^ra-el  at  the  Qose  of  the  Conquest. 

I.  With  regard  to  the  native  races.  They  were  not  destroyed  nor 
driven  away,  as  had  been  commanded.^  They  remained  as  subject 
people  in  some  places,  as  the  ruling  race  on  the  seacoast  and  in  the 
Jor'dan  valley.     We  see  their  influence,  always  injurious,  through- 


*  The  account  of  the  sun  and  moon  standing  still  is  an  extract  from  an  ancient 
poem,  and  is  so  printed  in  the  Revised  Version.  The  subject  is  discussed  in  Geikie's 
Hours  with  the  Bible,  footnote  with  chapter  13. 

**  With  regard  to  the  destruction  of  theCa'naan-ites:  i.  Such  destruction  was  the 
almost  universal  custom  of  the  ancient  world.  2.  It  was  observed  by  the  Ca'naan-ites, 
who  were  among  the  most  wicked  of  ancient  peoples.  3.  It  was  necessary  if  Is'ra-el 
was  to  be  kept  from  the  corruption  of  their  morals,  and  tipon  Is'ra-el's  character  I 
depended  the  world  in  after  ages.  4.  As  a  result  of  failing  to  extirpate  the  Ca'naan-ites  | 
a  vastly  greater  number  of  the  Is'ra-el-ites  were  destroyed  during  the  succeeding 
centuries. 


The  Conquest  of  Canaan  49 

out  all  Is'ra-el's  history  (Exod.  23.  31-33  ;  Deut.  7.  1-5);  and  some 
think  that  the  present  inhabitants  of  the  country  belong  to  the 
original  Ca'naan-ite  stock. 

2.  The  Is'ra-cl-ites  did  not  occupy  all  the  country.  They  possessed 
most  of  the  mountain  region,  but  none  of  the  seacoast  plain  on  the 
Jor''dan  valley.  They  were  like  the  Swiss  in  modern  times,  living 
among  the  mountains.  Even  in  the  New  Testament  period  the 
lowlands  were  occupied  mainly  by  Gen'tiles. 

3.  The  landed  system  was  peculiar.  Estates  were  inalienable. 
They  might  be  leased,  but  not  sold  ;  and  on  the  year  of  jubilee 
(every  fiftieth  year)  all  land  reverted  to  the  family  originally  own- 
ing it.  Thus  every  family  had  its  ancestral  home,  the  poor  were 
protected,  and  riches  were  kept  within  bounds. 

4.  The  government  was  a  republic  of  families  without  an  executive 
head,  except  when  a  judge  was  raised  up  to  meet  special  needs. 
Each  tribe  had  its  own  rulers,  but  there  was  no  central  authority 
after  Josh^u-a  (Judg.  21.  25).  This  had  its  evils,  for  it  led  to 
national  weakness  ;  but  it  had  its  benefits:  i.)  It  kept  Is'ra-el  from 
becoming  a  great  worldly  kingdom  like  E^gypt  and  As-syr^i-a, 
which  would  have  thwarted  the  divine  purpose.  2.)  It  promoted 
individuality  and  personal  energy  of  character.  There  would  have 
been  no  "Age  of  Heroes"  if  Is'ra-el  had  been  a  kingdom  like 
E'gypt. 

5.  The  relfgiotjs  system  was  simple.  There  was  but  one  altar  at 
Shiloh  for  all  the  land  and  for  all  the  tribes,  and  the  people 
were  required  to  visit  it  for  the  three  great  feasts  (Deut.  12. 
II,  14  ;  Josh.  18.  i).  This  was  the  religious  bond  which  united  the 
people.  If  it  had  been  maintained  they  would  have  needed  no 
other  constitution,  and  even  its  partial  observance  kept  the  people 
one  nation. 

6.  The  character  of  the  people  was  diverse.  Throughout  the  his- 
tory we  trace  the  working  of  two  distinct  elements:  There  was  the 
true  Is'ra-el — the  earnest,  religious,  God-worshiping  section,  the 
Is'ra-el  of  Josh'u-a  and  Gid'e-on  and  Sam'u-el.  Then  there  was 
the  underlying  mass  of  the  people — secular,  ignorant,  prone  to 
idolatry,  the  Is'ra-el  that  worshiped  Ba'al  and  Ash'to-reth,  and 
sought  alliance  with  the  heathen.  One  element  was  the  hope  of  the 
nation;  the  other  was  its  bane.  We  shall  constantly  see  the  evi- 
dences of  these  two  elements  in  the  story  of  the  Is'ra-el-ites. 


60  Outline  Studies  in  the  Old  Testament 

Blackboard  Otftline 
^ ___ — . q4 


I.  Can.  I.  One  st.  2.  Van  tri.  i.)  S.  P.  Phil.  Can. 
Phoe.  2.)  M.  R.  Am.  Je.  Hiv.  Hitt.  3.)  J.  V.  Can. 
4.)  E.  T.-L.  Mo.  Am.  Bash.  3.  Gov.  loc.  4.  Idol. 
imm.  5.  Weak. 
11.  Camp.Conq.  i.  Camp.  Eas.  Jor.  i.)  Gil.  Jah.  2.)  Bash. 
Ed.     3.)  Mid." 

2.  Camp.  Wes.  Jor.    i.)  Cent.  Pal.    Jer.  Ai.  She.    2.)  Sou. 
Pal.     Beth-hor.     3.)  Nor.  Pal.     L.  Mer. 

3.  Supp.  Camp.     I.)  Cal.  cap.  Heb.     2.)  Jud.  cap.  Bez. 
3.)  Dan.  cap.  Lai. 

III.  Gen.  Asp.  Isr.  at  Qo.  Conq.  i.  Nat.  rac.  sub.  2.  Isr.  in 
mtu.  reg.  3.  Land.  sys.  4.  Gov.  rep.  fam.  5.  Rel.  sys. 
6.  Char.  peo. 


Questions  for  Review 

To  what  race  did  the  Ca'naan-ite  tribes  belong?  What  were  their  tribes,  and 
where  located?  What  was  their  government?  What  was  their  worship?  What 
was  the  effect  of  their  worship  on  their  character?  What  had  taken  place  shortly 
before  the  coming  of  the  Is'ra-el-ites?  What  campaigns  of  conquest  were  made 
before  the  death  of  Mo'ses?  What  battles  were  fought  in  these  campaigns?  What 
tribes  took  possession  of  this  territory?  On  which  side  of  the  Jor'dan  were  Josh'u-a's 
campaigns?  What  traits  as  a  military  leader  did  he  show?  What  places  were  cap- 
tured on  the  first  of  Josh'u-a's  campaigns?  What  was  the  effect  of  this  campaign 
on  the  enemies?  Against  what  section  was  Josh'u-a's  second  campaign?  Where 
was  the  great  battle  fought?  What  is  said  to  have  taken  place  at  this  battle? 
What  cities  were  captured  at  this  time?  Where  was  the  third  campaign  of  Josh'u-a 
directed?  Where  was  the  battle  fought  in  this  campaign?  What  were  the  three 
supplementary  campaigns?  What  city  was  conquered  by  Ca'leb?  What  city  was 
occupied  by  the  tribe  of  Dan?  What  king,  long  after- Josh'u-a,  completed  the  con- 
quest of  Ca'naan?  What  was  the  condition  of  the  native  races  after  the  conquest? 
What  was  the  result  of  their  continiiance  in  the  land.?  What  portion  of  the  country 
was  occupied  by  the  Is'ra-el-ites?  What  modem  analogy  is  given  to  them?  What 
was  the  system  of  land  tenure  among  the  Is'ra-el-ites?  What  were  some  of  its 
benefits?  What  was  the  form  of  government?  Wherein  was  the  system  defective? 
What  were  its  excellences?  What  was  the  religious  system  of  the  Is'rael-ites? 
What  was  the  effect  of  this  system?  What  was  the  religious  character  of  the  peo- 
ple?   What  was  the  condition  of  the  mass  of  the  Is'ra-el-ites? 


EIGHTH  STUDY 
The  Age  of  the  Heroes 

From  the  death  of  Josh'u-a  to  the  coronation  of  Saul  the  Twelve 
Tribes  of  Is'ra-el  were  without  a  central  government,  except  as  from 
time  to  time  men  of  ability  rose  up  among  them.  It  was  not,  as  some 
have  supposed,  an  "age  of  anarchy,"  for  anarchy  is  confusion; 
and  during  most  of  the  time  there  were  peace  and  order  in  Is'ra-el. 
It  was  rather  an  "  age  of  heroes,"  for  its  rulers  were  neither  heredi- 
tary nor  elective,  but  men  called  forth  by  the  needs  of  the  hour  and 
their  own  qualities  of  leadership. 

I.  The  Condition  of  Is^ra-el  daring  This  Period.  This  was  partly 
favorable  and  partly  unfavorable.     T\\e Java?' able  elements  were: 

1.  The  Mountain  Location  of  Is'ra-el.  The  tribes  were  perched  like 
Switzerland  in  the  Alps.  There  was  a  desert  on  the  south  and  on 
the  east,  while  on  the  west  lay  the  plain  by  the  sea,  the  great  route 
of  travel  between  E'gypt  and  the  Eu-phra'tes.  Great  armies  passed 
and  repassed  over  this  plain,  and  great  battles  were  fought  by 
E-gyp'tians,  Hiftites,  and  As-syr'i-ans,  while  Is'ra-el  on  her  moun- 
tain peaks  was  unmolested.  This  mountain  home  left  Is'ra-el  gen- 
erally unnoticed,  and,  when  attacked,  almost  inaccessible. 

2.  The  Racial  Unity  <>f  Is'ra-el.  The  two  finest  races  of  the  world, 
the  Greek  and  the  Is'ra-el-ite,  were  both  of  pure  blood.  The  Is'ra- 
el-ites  were  one  in  origin,  in  language,  in  traditions,  in  aspirations. 
This  national  unity  often  brought  the  tribes  together  in  times  of  dis- 
tress, though  not  always  when  the  union  was  needed. 

3.  The  Religious  Institutions.  In  Greece  every  town  had  its  own  god 
and  its  own  religion.;  hence  the  many  parties  and  petty  nationalities. 
But  in  Is'ra-el  there  was  in  theory  but  one  altar,  one  house  of  God,  one 
system  of  worship,  with  its  annual  pilgrimage  to  the  religious  capi- 
tal (i  Sam.  I.  3).  Just  to  the  measure  in  which  these  institutions 
were  observed  Is'ra-el  was  strong  against  all  foes,  and  as  they  were 
neglected  the  land  became  the  prey  of  oppressors  (Judg.  2.  7-14  ; 
I  Sam.  7.  3). 


52  Outline  Studies  in  the  Old  Testament 

But  there  were  also  unfavorable  elements  in  the  condition  of 
Is'ra-el,  which  threatened  its  very  existence.     These  were: 

1.  The  Native  Races.  These  were  of  two  kinds :  the  subject  people 
left  on  the  soil,  more  or  less  under  the  domination  of  the  conquerors ; 
and  the  surrounding  nations,  Am'mon,  Mo''ab,  Syr'i-a,  and  the 
Phi-lis'tines.  There  was  danger  from  their  enmity,  a  rebellion  of 
the  subject  tribes,  allied  with  the  enemies  around,  for  the  destruc- 
tion of  Is'ra-el.  And  there  was  far  greater  danger  from  their  friend- 
ship, which  would  lead  to  intermarriage,  to  idolatry,  to  corruption  of 
morals,  and  to  ruin  (Judg.  3.  1-7). 

2.  Lack  of  a  Central  Government.  Is'ra-el  was  in  the  condition  of 
the  United  States  at  the  close  of  the  Revolution,  from  1783  to  1789, 
a  loose  confederation  with  no  central  authority.  There  were  twelve 
tribes,  but  each  governed  itself.  Only  under  some  great  chieftain  like 
Gid'e-on  or  Sam'u-el  were  all  the  twelve  tribes  united.  Most  of  the 
judges  ruled  only  over  their  own  district  of  a  few  adjoining  tribes. 
Often  the  northern  tribes  were  in  peril,  but  we  never  read  of  Ju'dah 
going  to  their  assistance  ;  and  in  Ju'dah's  wars  with  the  Phi-lis''tines 
the  northern  tribes  stood  aloof. 

3.  Tribal  Jealousy.  Until  the  establishment  of  the  American  repub- 
lic the  world  never  saw,  for  any  length  of  time,  a  league  of  states 
on  an  equal  footing.  In  Greece  the  strongest  state  claimed  the 
hegemony,  or  leadership,  and  oppressed  its  allies.  In  Italy  the 
Ro'mans  reduced  all  their  neighbors  to  subjection.  In  Europe  it 
now  requires  an  army  of  more  than  a  million  men  to  maintain  the 
"balance  of  power."  So  in  Is''ra-el  there  was  a  constant  struggle  for 
the  leadership  between  the  two  great  tribes  of  Ju'dah  and  E'phra-im. 
During  the  period  of  the  judges  E'phra-im  was  constantly  asserting 
its  rights  to  rule  the  other  tribes  (Judg.  8.  1-3  ;  12.  1-6).  We  trace 
this  rivalry  through  all  the  reign  of  Da  Vid  ;  and  at  last  it  led  to  the 
division  of  the  empire  under  Re-ho-bo'am. 

4.  Idolatrous  Tendencies.  We  note  constantly  "  the  two  Is'ra-els  " 
— a  spiritual  minority  and  an  irreligious,  idolatrous  mass.  For  many 
centuries  the  greatest  evil  of  Is''ra-el-ite  history  was  the  tendency  to 
the  worship  of  idols.  Causes  which  operated  to  promote  it  were:  i.) 
The  natural  craving  for  a  visible  object  of  worship,  not  altogether 
eradicated  from  even  the  Christian  heart  ;  for  example,  Ro'mish 
images  and  the  use  of  the  crucifix.  2.)  The  association  of  Is'ra-el 
with   idolaters   on  the  soil  or  as  neighbors.     3.)  The  oi^portunity 


The  Age  of  the  Herof:s  53 

which  idol  worship  gives  to  gratify  lust  under  the  guise  of  religion. 
As  a  result  of  these  forces  we  find  idol  worship  the  crying  sin  of  the 
Is''ra-el-ites  down  to  the  captivity  in  Bab'y-lon. 

II.  The  Judges  of  Is'ra-el.  These  were  the  heroes  of  that  age,  the 
men  who  in  turn  led  the  tribes,  freed  them  from  their  enemies,  and 
restored  them  to  the  service  of  God. 

1.  Their  Office.  It  was  not  generally  to  try  legal  cases  between 
man  and  man  or  between  tribe  and  tribe.  It  might  be  regarded  as 
a  military  dictatorship  blended  with  a  religious  authority.  The  j  udge 
was  a  union  of  the  warrior  and  the  religious  reformer. 

2.  Their  Appointment,  not  by  election,  nor  the  votes  of  the  people. 
The  Orientals  have  never  chosen  their  rulers  by  suffrage.  The 
judges  were  men  whom  the  people  recognized  as  called  of  God  to 
their  office  (Judg.  2.  16  ;  3.  9  ;  6.  11-13). 

3.  Their  authority  rested  not  on  law,  nor  on  armies,  but  on  the 
personal  elements  of  integrity  and  leadership  in  the  men,  and  on  the 
general  belief  in  their  inspiration.  They  spoke  to  the  people  with 
the  authority  of  a  messenger  from  God.  They  arose  in  some  hour 
of  great  need,  and  after  the  immediate  danger  was  over  held  their 
power  until  the  end  of  their  lives. 

4.  The  Extent  of  Their  Rule  was  generally  local,  over  a  few  tribes 
in  one  section.  Deb'o-rah  ruled  in  the  north  (Judg,  5.  14-1S); 
Jeph'thah  governed  only  the  east  of  the  Jor'dan  (Judg.  11.  29). 
Often  more  than  one  judge  was  ruling  at  the  same  time;  probably 
Sam'son  and  Eli  were  contemporaneous.  Gid'c-on  and  Sam'u-el 
alone  ruled  all  the  twelve  tribes. 

Blackboard  Outline 


1 

I. 

Cond.  Isr< 

F(W. 

I. 

Mtn. 

Loc. 

2.  Rac.  Un. 

3. 

Rel. 

*:'* 

Inst. 

UnfiW. 

I.  Nat. 

R 

ac.     2 

.  Lac.  Cent. 

Gov. 

3- 

Tri. 

Jeal. 

4.   Idol. 

Ten. 

II. 

^iid*  Isr. 

I.  Off. 

2. 

App. 

3- 

Auth. 

4.  Ex, 

R 

u. 

^- 

_.    _ 

^ 

Review  Questions 

Between  what  events  vas  this  period?  What  were  its  traits?  What  were  the 
conditions  favorable  to  Is'ra-el  during  this  period?  How  did  their  location  aid 
the  Is'ra-el-ites?  "Wherein  were  the  Is'ra-el-ites  one  people?  How  did  their  relipious 
institutions  keep  them  together?     What  were  the  unfavorable  and  dangerous  ele- 


54  Outline  Studies  in  the  Old  Testament 

ments  in  the  condition  of  Is'ra-eL'  How  were  they  in  danger  from  the  native  races? 
What  was  lacking  in  the  government  of  Is'ra-el?  What  two  tribes  were  in  rivalry? 
What  was  the  effect  of  this  jealousy?  What  analogy  is  found  in  ancient  history? 
How  was  the  same  principle  illustrated  in  inodern  times?  What  evil  tendency  was 
manifested  in  Is'ra-el  through  nearly  all  its  history?  What  causes  are  assigned 
for  this  tendency?  What  was  the  office  of  a  judge  in  Is'ra-el?  How  were  the  judges 
appointed?    What  was  their  authority?    How  widely  did  their  rule  extend? 

III.  The  Oppressions  and  Deliverers.  During  these  centuries  the 
influences  already  named  brought  Is''ra-el  many  times  under  the 
domination  of  foreign  power.  The  story  was  always  the  same:  for- 
saking God,  following  idols,  subjection,  reformation,  victory,  and 
temporary  prosperity.  We  notice  the  seven  oppressions.  Some  of 
these  were  undoubtedly  contemporaneous. 

1.  The  Mes-o-po-ta'mi-an  Oppression  (Judg.  3.  7-1 1).  Probably 
this  was  over  the  southern  portion,  and  the  invaders  came  by  the 
east  and  around  the  Dead  Sea,  as  earlier  invaders  from  the  same 
land  had  come  (Gen.  14.  1-7).  The  deliverer  was  Oth'ni-el,  the 
first  judge,  and  the  only  judge  of  the  tribe  of  Ju'dah. 

2.  The  Mo'ab-ite  Oppression  (Judg.  3.  12-30).  Over  the  eastern 
and  central  section,  including  E''phra-im  (verse  27) ;  deliverer, 
E'hud,  the  second  judge;  battle  fought  at  the  ford  of  the  river 
Jor'dan  (verse  28). 

3.  The  Early  Phi-Iis'tine  Oppression  (Judg.  3.  31).  Over  the 
southwest,  on  the  frontier  of  Ju'dah;  deliverer,  Sham'gar. 

4.  The  CaWan-ite  Oppression  (Judg.  4).  Over  the  northern 
tribes;  deliverer,  Deb'o-rah,  the  woman  judge;  battle  at  Mount 
Ta^bor. 

5.  The  Mid'i-an-ite  Oppression  (Judg.  6.  1-6).  Over  the  north- 
ern center,  especially  Ma-nas'seh,  east;  the  most  severe  of  all; 
deliverer,  Gid'e-on,  the  greatest  of  the  judges  (Judg.  6.  11,  12); 
battle,  on  Mount  Gil-bo'a  (Judg.  7),  followed  by  other  victories 
(Judg.  8). 

6.  The  Am'mon-ite  Oppression  (Judg.  10.  7-9).  Note  an  alliance 
between  the  Am^o-rites  and  Phi-lis'tines,.  which  is  suggestive; 
mainly  over  the  tribes  on  the  east  of  Jor'dan ;  deliverer,  Jeph''thah  ^ 
(Judg.  11) ;  victory  at  A-ro''er  (verse  33). 

7-  The  Phi-Iis'tine  Oppression  (Judg.  13).  This  was  the  most 
protracted  of  all,  for  it  extended,  with  intervals  of  freedom,  for  a 

*  With  Jeph'thah  is  associated  the  only  instance  of  human  sacrifice  offered  to 
Je-ho'vah  in  all  Bible  history;  and  this  was  by  an  ignorant  freebooter,  in  a  part  of 


The  Age  of  the  Heroes  55 

hundred  years ;  embraced  all  the  land,  but  was  most  heavily  felt 
south  of  Mounts  Car'mel  and  Gil-bo'a.  The  liberation  was  begun 
by  Sam'son  (Judg.  13.  5),  but  he  was  led  astray  by  sensual  lusts 
and  became  a  failure.  Freedom  was  later  won  by  Sam'u-el  at  the 
battle  of  Eb-en-e'zer  (i  Sam.  7.  7-14) ;  but  the  oppression  was 
renewed  in  the  time  of  Saul',  and  became  heavier  than  ever  (i  Sam. 
13.  17-20).  Finally  the  yoke  was  broken  by  Da'vid,  in  a  succession 
of  victories,  ending  with  the  capture  of  Gath,  the  Phi-lis'tine  cap- 
ital (2  Sam.  5.  17-25;  I  Chron.  18.  i). 

Note  with  each  oppression:  i.)  The  oppressor.  2.)  The  section 
oppressed.     3.)   The  deliverer.     4.)   The  battlefield. 

IV.   The  General  Aspects  of  the  Period. 

1.  It  was  an  age  of  individuality.  There  was  no  strong  govern- 
ment to  oppress  the  people,  to  concentrate  all  the  life  of  the  nation 
at  the  court,  and  to  repress  individuality.  Contrast  Per'sia  with 
Greece;  Rome  under  the  emperors  with  Rome  as  a  republic.  As 
men  were  needed  they  were  raised  up,  for  there  was  opportunity  for 
character.  Hence  it  was  an  age  of  heroes — Oth'ni-el,  E''hud,  Sham'- 
gar,  Gid'e-on,  Jeph'thah,  Sam'son,  Sam'u-el,  etc.  Free  institutions 
bring  strong  men  to  the  front. 

2.  It  was  an  age  of  neglect  of  the  law.  During  all  this  period 
there  is  no  allusion  to  the  law  of  Mouses.  Its  regulations  were 
ignored,  except  so  far  as  they  belonged  to  the  common  law  of  con- 
science and  right.  The  laws  of  Mouses  were  not  deliberately  dis- 
obeyed, but  were  ignorantly  neglected.  Even  good  men,  as  Gid'e-on 
and  Sam'u-el,  built  altars  and  offered  sacrifices  (Judg.  6.  24;  i  Sam. 
7.  9)  contrary  to  the  letter  of  the  law  of  Mouses,  but  obeying  its 
spirit. 

3.  Nevertheless,  it  was  an  age  of  progress.  There  were  alternate 
advancements  and  retrogressions ;  yet  we  see  a  people  with  energy, 
rising  in  spite  of  their  hindrances.  By  degrees  government  became 
more  settled  (i  Sam.  7.  15-17),  foreign  relations  arose  (i  Sam.  7.  14; 
Ruth  I.  i),  and  the  people  began  to  look  toward  a  more  stable  sys- 
tem (i  Sam.  8.  4-6). 


the  land  farthest  from  the  instructions  of  the  tabernacle  and  the  priesthood.  When 
we  consider  that  the  practice  of  human  sacrifice  was  universal  in  the  ancient  world, 
and  that  not  only  captives  taken  in  war,  but  also  the  children  of  the  worshipers, 
were  offered  (2  Kings  3.  26,  27;  Mic.  6.  7).  this  fact  is  a  remarkable  evidence  of  the 
elevating  power  of  the  Is'ra-el-ite  worship. 


66 


Outline  Studies  in  the  Old  Testament 


Hints  to  the  Teacher 

1.  See  that  the  outline  is  thoroughly  committed  to  memory,  and  test   the   pupil's 
knowledge  by  calling  upon  him  to  read  at  sight  the  Blackboard  Outline  below. 

2.  Draw  on  the  board  an  outline  map  of  Pal'es-tine,  and  indicate  upon  it  in  suc- 
cession the  portions  occupied  in  each  of  the  oppressions. 

Blackboard  Outline 


*i1 

T 

I. 

Cond.  Isr.     iv?7/.     i.  Mtn.  Loc.     2.  Rac.  Un. 

3.  Rel.  Ins. 

Unfav.      I.   Nat.   Rac.       2.   Lac. 

Cent.   Gov. 

3.  Tri.  Jeal.     4.  Idol.  Ten. 

II. 

Jtid.  Isr.     I.  Off.     2.  App.     3.  Auth.     4.  Ext. 

Ru. 

III. 

0pp.  and  Deliv.     0pp.           Sec.          Deliv. 
I.  Mes.           Sou.          Oth. 

Batt.-fie. 

2.  Moab.        Ea.  cen.  Ehu. 

For.  Jor. 

3.  Ea.  Phil.  So.-wes.  Sham. 

4.  Can.           Nor.          Deb. 

Mt.  Tab. 

5.  Mid.           Nor.  cen.  Gid. 

Mt.  Gil. 

6.  Amm.        East.         Jeph. 

Aro. 

7.  Phil.          All.            Sams.Saml.Eben. 

Dav. 

Gath. 

IV. 

Gen.  Asp.  Per.     i.  Ind.     2.  Neg.  Law.     3.  Prog. 

* 

^ 

Review  Questions 

What  resulted  from  these  evil  tendencies  in  Is'ra-el?  How  many  oppressors 
were  there?  Who  were  the  first  oppressors?  Over  what  part  of  the  country  was 
the  first  oppression?  Who  delivered  Is'ra-el  from  it?  What  was  the  second  oppres- 
sion? What  part  of  the  country  suffered  from  it?  Who  was  the  deliverer?  Where 
was  the  battle  fought?  What  was  the  third  oppression,  and  where?  Who  delivered 
Is'ra-el?  What  was  the  fourth  oppression?  Where  was  it?  Who  was  the  deliverer? 
Where  was  the  victory  won?  What  was  the  fifth  oppression?  Over  what  part  of 
the  country  was  it?  Who  delivered  Is'ra-el  from  it?  What  was  the  sixth  oppres- 
sion? Over  what  part  of  the  land  was  it?  Who  delivered  from  it?  What  was  the 
last  oppression?  How  did  it  differ  from  the  others?  What  three  names  are  asso- 
ciated in  the  deliverance  from  its  power?  What  are  the  three  general  aspects  of 
this  period? 


NINTH  STUDY 
The  Rise  of  the  Israelite  Empire 

Part  One 

The  coronation  of  Saul  marks  an  epoch  in  the  history  of  Is'ra-el. 
From  that  point,  for  five  hundred  years,  the  chosen  people  were 
under  the  rule  of  kings. 

I.  The  Causes  Leading  to  the  Monarchy.  The  kingdom  was  not 
an  accidental  nor  a  sudden  event.  There  had  been  a  gradual  prep- 
aration for  it  through  all  the  period  of  the  judges. 

1.  Notice  the  tendency  toward  settled  government.  In  the  time 
of  Gid'e-on  the  people  desired  him  to  become  a  king  (Judg.  8. 
22,  23).  His  son  attempted  to  make  himself  a  king,  but  failed 
(Judg.  9).  We  find  judges  setting  up  a  semi-royal  state,  and 
making  marriages  for  their  children  outside  of  their  tribe  (Judg, 
12.  9,  13,  14);  and  associating  their  sons  with  themselves 
(Judg.  10.  4;  I  Sam.  8.  i,  2).  All  these  show  a  monarchical  trend 
in  the  time. 

2.  Another  cause  was  the  consolidation  of  the  stirroonding  nations. 
In  the  days  of  the  conquest  there  were  few  kings  in  the  hinds  neigh- 
boring Pares-tine.  We  read  of  "lords"  and  "elders,"  butno  kings, 
among  the  Phi-lis'tines,  the  Mo'ab-ites,  the  Am'mon-ites,  and  the 
Phoe-ni'cians  (Judg.  3.  3;  i  Sam.  5.  8;  Num.  22.  7).  But  a  wave  of 
revolution  swept  over  all  those  lands,  and  very  soon  we  find  that 
every  nation  around  Is'ra-el  had  its  king  (i  Sam.  21.  10;  12.  12;  22.  3; 
2  Sam.  5.  11).  The  movement  of  IsVa-el  toward  monarchy  was  in 
accordance  with  this  spirit. 

3.  There  was  a  danger  of  invasion,  which  impelled  the  Is'ra-el-ites 
to  seek  for  a  stronger  government  (i  Sam.  12.  12).  They  felt  them- 
selves weak,  while  other  nations  were  organized  for  conquest,  and 
desired  a  king  for  leader  in  war. 

4.  Then,  too,  the  role  of  Sam'a-el  led  the  Is'ra-el-ites  to  desire  a 
better  organization  of  the  government.  For  a  generation  they  had 
enjoyed  the  benefit  of  a  wise,  strong,  and  steady  rule.     They  felt 


58  OuTLi5iE  Studies  in  the  Old  Testament 

unwilling  to  risk  the  dangers  of  tribal  dissension  after  the  death  of 
Sam'u-el,  and  therefore  they  sought  for  a  king.    ' 

5.  But  underlying  all  was  the  worldly  ambition  of  the  people. 
They  were  not  willing  to  remain  the  people  of  God  and  work  out  a 
peculiar  destiny.  They  wished  to  be  like  the  nations  around,  to 
establish  a  secular  state,  to  conquer  an  empire  for  themselves 
(i  Sam  8.  5-20).  It  was  this  worldly  spirit,  whose  results  Sam^i-el 
saw,  which  made  him  unwilling  to  accede  to  the  wish  of  the  Is'ra- 
el-ites.  But  the  very  things  against  which  he  warned  them  (i  Sam. 
8,  11-18)  were  just  what  they  desired. 

II.  The  Character  of  the  Is'ra-el-ite  Kingdom.  When  men  change 
their  plans  God  changes  his.  He  desired  Is'ra-el  to  remain  a 
republic,  and  not  to  enter  into  worldly  relations  and  aims.  ~  When, 
however,  the  Is'ra-el-ites  were  determined  God  gave  them  a  king 
(i  Sam.  8.  22) ;  but  his  rule  was  not  to  be  like  that  of  the  nations 
around  Is'ra-el.  We  ascertain  the  divine  ideal  of  a  kingdom  for  his 
chosen  people: 

1.  It  was  a  theocratic  kingdom.  That  is,  it  recognized  God  as  the 
supreme  ruler,  and  the  king  as  his  representative,  to  rule  in  accord- 
ance with  his  will,  and  not  by  his  own  right.  Only  as  people  and 
king  conformed  to  this  principle  could  the  true  aims  of  the  kingdom 
be  accomplished  (i  Sam.  12.  13-15).  And  if  the  king  should  deviate 
from  this  order  he  should  lose  his  throne.  Disobedience  to  the 
divine  will  caused  the  kingdom  to  pass  from  the  family  of  Saul  to 
that  of  DaVid  (i  Sam.  13.  13,  14;  15.  26). 

2.  It  was  a  constitutional  kingdom.  The  rights  of  the  people  were 
carefully  guaranteed,  and  there  was  a  written  constitution  (i  Sam. 
10.  25).  Nearly  all  the  Oriental  countries  have  always  been  gov- 
erned by  absolute  monarchs,  but  Is'ra-el  was  an  exception  to  this 
rule.  The  people  could  demand  their  rights  from  Re-ho-bo^am 
(i  Kings  12.  3,  4).  A''hab  could  not  take  away  nor  even  buy 
Na''both's  vineyard  against  its  owner's  will  (i  Kings  21.  1-3).  No 
doubt  the  rights  of  the  people  were  often  violated,  but  the  violation 
was  contrary  to  the  spirit  of  the  monarchy. 

3-  It  was  regulated  by  the  prophets.  The  order  of  prophets  had  a 
regular  standing  in  the  Is'ra-el-ite  vState.  The  prophet  was  a  check 
upon  the  power  of  the  king,  as  a  representative  both  of  God's 
will  and  the  people's  rights.  He  spoke  not  only  of  his  own  opin- 
ions, but  by  the  authority  of  God.     Notice  instances  of  the  boldness 


Thk  Rise  of  the  Israelite  Empire  59 

of  prophets  in  rebuking  kings  (i  Sam.  15.  16-23;  2  Sam.  12.  1-7; 
I  Kings  13.  1-6;  17.  i;  22.  7-17).  The  order  of  prophets  was  like 
the  House  of  Commons,  between  the  king  and  the  people. 

III.  The  Reign  of  Satil. 

1.  This  may  be  divided  into  two  parts:  i.)  A  period  of  pros- 
perity, during  which  Saul  ruled  well,  and  freed  Is'ra-el  from  its 
oppressors  on  every  side  (i  Sam.  14.  47,  48).  2.)  Then  3. period 0/ 
decline,  in  which  SauPs  kingdom  seems  to  be  falling  in  pieces,  and 
only  preserved  by  the  prowess  and  ability  of  Da'vid.  After 
Da'vid's  exile  the  Phi-lis'tines  again  overran  Is'ra-el,  and  Saul's 
reign  ended  in  defeat  and  death. 

2.  We  observe  that  Saul's  reign  was  a  failure,  and  left  the  tribes  in 
worse  condition  than  it  found  them,  i.)  He  failed  in  laiitijig  the 
tribes;  for  tribal  jealousies  continued  (i  Sam.  10.  27),  and  at  the 
close  of  his  reign  broke  out  anew  in  the  establishment  of  rival 
thrones  (2  Sam.  2.  4,  8,  9).  2.)  He  failed  in  making- friends.  He 
alienated  Sam'u-el,  and  with  him  the  order  of  prophets  (i  Sam. 
15-  35);  he  alienated  Da'vid,  the  ablest  young  man  of  his  age  and 
the  rising  hope  of  Is'ra-el,  and  drove  him  into  exile  (i  Sam.  21.  10) ; 
he  alienated  the  entire  order  of  the  priests,  and  caused  many  of 
them  to  be  massacred  (i  Sam.  22.  18).  3.)  He  failed  to  advance 
religion,  left  the  tabernacle  in  ruins,  left  the  ark  in  seclusion, 
broke  up  the  service,  and  drove  the  priests  whom  he  did  not  murder 
into  exile  (i  Sam.  22.  20-23).  4.)  He  failed  to  liberate  Is'ra-el;  at 
his  death  the  yoke  of  the  Phi-lis'tines  was  more  severe  than  ever 
before  (i  Sam.  31.  1-7).  The  most  charitable  view  of  Saul  was  that 
he  was  insane  during  the  latter  years  of  his  life.  The  cause  of  his 
failure  was  a  desire  to  reign  as  an  absolute  monarch,  and  an  unwill- 
ingness to  submit  to  the  constitution  of  the  realm. 

[For  Blackboard  Outline  and  Review  Questions  see  end  of  the  lesson.] 

Part  Two 

IV.  The  Reign  of  Da'vid.  This  was  a  brilliant  period;  for  it  was 
led  by  a  great  man,  in  nearly  every  respect  the  greatest,  after  Mouses, 
in  Is'ra-el-ite  history. 

I.   Notice  the  condition  of  Is'ra-cl  at  his  accession.     This  will  throw 
into  relief  the  greatness  of  his  character  and  his  achievements. 
I.)   It  was  a  subject  people.     Under  Phi-lis'tine  yoke;  its  warriors 


60 


Outline  Studies  in  the  Old  Testament 


EMPIRE 

OF 

DAVID 


'''^-'^{^^r'-^' 


slain,  many  of  its  cities  deserted;  Da'vid  himself  probably  at  first 
tributary  to  the  king  of  Gath. 

2.)   It   was   a    disorganized  people.     The    tribes   were   divided; 

national  unity  was  lost; 
and  two  thrones  were 
set  U13,  one  at  He'bron, 
the  other  at  Ma-ha-na'- 
im  (2  Sam.  2.  4-9). 

3.)  It  was  a  people 
without  religion.  The 
tabernacle  was  gone ; 
the  ark  was  in  neglect; 
there  was  no  altar  and 
no  sacrifice ;  the  priests 
had  been  slain. 

We  can  scarcely  im- 
agine Is'ra-el  at  a  lower 
ebb  than  when  Da'vid 
was  called  to  the 
throne. 

2.  We  ascertain  Da'- 
vid's  achievements,  the 
results  of  his  reign,  i.) 
He  united  the  tribes. 
At  first  crowned  king 
by  Ju'dah  only,  later  he 
was  made  king  over  all 
the  tribes,  by  the  desire 
of  all  (2  Sam.  5.  1-5). 
During  his  reign  we 
find  but  little  trace  of 
the  old  feud  between 
E'phra-im  and  Ju'dah, 
though  it  was  not  dead, 
and  destined  yet  to  rend  the  kingdom  asunder. 

2.)  He  subjugated  the  lajid.  The  conquest  of  Pares-tine,  left 
incomplete  by  Josh'u-a,  and  delayed  for  nearly  three  hundred  years, 
was  finished  at  last  by  DaVid  in  the  capture  of  Je'bus,  or  Je-ru'sa- 
lem  (2  Sam.  5.  6,  7),  in  the  overthrow  of  the  Phi-lis'tines  (2  Sam.  5. 


The  Rise  of  the  Israelite  Empire  61 

17-25),  and  in  the  final  capture  of  their  capital  city  (i  Chron.  18.  i). 
At  last  Is'ra-el  was  possessor  of  its  own  land. 

3.)  He  organized  the  govertitnetit.  He  established  a  capital 
(2  Sam.  5.  9).  He  built  a  palace  (2  Sam.  5.  11);  notice  that  the 
builders  were  from  Tyre,  showing  that  the  Is'ra-el-ites  were  not 
advanced  in  the  arts.  He  established  a  system  of  government, 
with  officers  in  the  court  and  throughout  the  realm  (i  Chron.  27. 
25-34).  Contrast  all  this  with  Saul,  who  ruled  from  his  tent,  like  a 
Bed'ou-in  sheik. 

4.)  He  established  an  arjny.  There  was  a  royal  bodyguard, 
probably  of  foreigners,  like  that  of  many  European  kings  in  mod- 
ern times  (2  Sam.  8.  18;  15.  18).  There  was  a  band  of  heroes,  like 
Arthur's  Round  Table  (2  Sam.  23.  8-39).  There  was  "the  host," 
the  available  military  force,  divided  into  twelve  divisions,  one  on 
duty  each  month  (i  Chron.  27.  1-15). 

5.)  He  established  religion.  No  sooner  was  DaMd  on  the  throne 
than  he  brought  the  ark  out  of  its  hiding  place,  and  gave  it  a  new 
home  in  his  capital  (i  Chron.  16.  i).  The  priesthood  was  organized, 
and  divided  into  courses  for  the  service  of  the  tabernacle  (i  Chron. 
23.  27-32;  24.  1-19).  He  wrote  many  psalms,  and  caused  others  to 
be  written,  for  the  worship  of  God.  Two  prophets  stood  by  his 
throne  (i  Chron.  29.  29),  and  two  high  priests  stood  by  the  altar 
(I  Chron.  24.  3).  This  organization  and  uplifting  of  the  public  wor- 
ship had  a  great  effect  upon  the  kingdom. 

6.)  He  conquered  all  the  surrounding  ?iations.  These  wars 
were  largely  forced  upon  Da'vid  by  the  jealousy  of  the  neighboring 
kingdoms.  In  turn  his  armies  conquered  and  annexed  to  his 
dominions  the  land  of  the  Phi-lis'tines  (i  Chron.  18.  i),  Mo'ab  (2  Sam. 
8.  2),  Syr'i-a,  even  to  the  great  river  Eu-phra'tes  (2  Sam.  8.  3-6); 
E'dom  (2  Sam.  8.  14),  Am'mon,  and  the  country  east  of  Pal'es-tine 
(2  Sam.  10.  I -14;  12.  26-31).  The  empire  of  Da'vid  thus  extended 
from  the  frontier  of  E'gypt  to  the  Eu-phra'tes  River,  fulfilling  the 
promise  of  Josh.  i.  4.  It  was  at  least  six  times  the  area  of  the 
twelve  tribes. 

7.)  We  may  add  that  he  reigned  as  a  theocratic  hing.  He  real- 
ized more  than  any  other  monarch  the  divine  ideal  of  a  ruler,  and  so 
was  "  the  man  after  God's  own  heart"  (i  Sam.  13.  14);  if  not  alto- 
gether in  personal  character,  yet  in  the  principles  of  his  government. 
He   respected  the  rights   of  his  subjects,  had  a  sympathy  for  all 


62  Outline  Studies  in  the  Old  Testament 

people,  obeyed  the  voice  of  the  prophets,  and  sought  the  interests  of 
God's  cause. ' 

Blackboard  Outline 


^ 

^ 

I. 

Cau.  Lea.  Men.     i.   Ten.  tow.  set,  gov.     2.   Con.  sur.  nat. 

3.   Dan.  inv.     4.   Ru.  Sam.     5.  Wor.  am.  peo. 

11. 

Char.   Isr.  Kin.     i.   Theo.    kin.     2.   Cons.   kin.     3.   Reg. 

by  pro. 

III. 

Rei.  Saw.     i.  Pros,  and  dec.     2.   Fai.     i.)  Un.   tri.     2.) 

Mak.  fri.     3.)  Adv.  rel.     4.)  Lib.  Isr. 

IV. 

Rei.  Day.  i.  Con.  Isr. -ace.    i.)  Sub.   2.)  Dis.  3.)  Wit.  rel. 

2.  Dav.  achiev.      i.)  Uni.  tri.     2.)  Sub.  la.     3.)      Org. 

gov.      4.)  Est.  ar.      5.)  Est.  rel.      6.)  Conq.  surr.  nat. 

7.)  Rei.  theo.  kin. 

*i* 

i 

Questions  for  Review 

What  event  marks  an  epoch  in  Is'ra-el-ite  history?  What  were  the  causes  lead- 
ing to  the  monarchy?  What  events  in  the  period  of  the  iudges  show  a  tendency 
toward  settled  government?  What  changes  in  government  in  the  surrounding 
nations  helped  to  bring  on  the  monarchy  in  Is'ra-el  ?  From  what  source  did  external 
danger  lead  the  Is'ra-el -ites  to  desire  a  king?  How  had  Sam'u-el  unconsciously 
helped  to  prepare  the  way  for  a  kingdom?  What  worldly  spirit  promoted  the  same 
result?  What  kind  of  a  kingdom  did  God  intend  for  Is'ra-el?  What  is  a  theocratic 
kingdom?  Wherein  was  Is'ra-el  an  exception  among  Oriental  kingdoms?  By 
what  institutions  was  the  kingdom  regulated?  Name  some  instances  of  prophets 
rebuking  kings.  Into  what  two  parts  may  Saul's  reign  be  divided?  Wherein  was 
Saul  a  failure?  How  did  he  fail  in  gaining  and  holding  friends?  What  was  the 
condition  of  Is'ra-el  when  Da'vid  came  to  the  throne?  What  were  the  achievements 
of  Da'vid?  What  great  incomplete  work  did  Da'vid  finish?  What  did  he  do  in  the 
organization  of  his  kingdom?  What  was  the  arrangement  of  his  army?  What  were 
his  services  to  the  cause  of  religion?  What  nations  did  he  conquer?  What  was  the 
extent  of  his  empire?     In  what  spirit  did  he  rule? 

*  With  regard  to  Da'vid's  crimes  against  U-ri'ah  and  his  wife,  note  that  no  other 
ancient  monarch  would  have  hesitated  to  commit  such  an  act,  or  would  have  cared 
for  it  afterward;  while  Da'vid  submitted  to  the  prophet's  rebuke,  publicly  con- 
fessed his  sin,  and  showed  every  token  of  a  true  repentance. 


TENTH  STUDY 
The  Reign  of  Solomon 

Part  One 

The  reign  of  SoPo-mon  may  be  regarded  as  the  culminating  period 
in  the  history  of  Is'ra-el.  But,  strictly  speaking,  the  latter  part  of 
DaVid's  reign  and  only  the  former  part  of  Sol'o-mon's  constitute 
"the  golden  age  of  Is'ra-el";  for  SoKo-mon's  later  years  mani- 
fested a  decline,  which  after  his  death  rapidly  grew  to  a  fall. 

I.  Soro-mon's  Empire  embraced  all  the  lands  from  the  Red  Sea  to 
the  Eu-phra'tes,  and  from  the  Med-i-ter-ra'ne-an  to  the  Syr''i-an 
desert,  except  Phoe-ni'cia,  which  was  isolated  by  the  Leb'a-non 
mountains,  i.  Besides  Pal'es-tine,  he  ruled  over  E''dom,  Mo'ab, 
Am'mon,  Syr'i-a  (here  referring  to  the  district  having  Da-mas'cus  as 
its  capital),  Zo'bah,  and  Ha'math.  2.  On  the  Gulf  of  Ak'a-ba, 
E'zi-on-ge'ber  was  his  southern  port  (i  Kings  9.  26) ;  on  the  Med-i- 
ter-ra'ne-an,  Ga'za  (Az'zah)  was  his  limit;  in  the  extreme  north, 
Tiph'sah,  by  the  Eu-phra'tes  (i  Kings  4.  24) ;  in  the  desert,  Tad'mor, 
afterward  Pal-my'ra  (i  Kings  9.   18). 

II.  His  Foreign  Relations  were  extensive,  for  the  first  and  only  time 
in  the  history  of  Is'ra-el.  i.  His  earliest  treaty  was  with  Tyre 
(Phoe-ni'cia),  whose  king  had  been  his  father's  friend  (i  Kings  5.  i). 
(What  this  alliance  brought  to  SoKo-mon  see  i  Kings  5.  6-10; 
2  Chron.  2.  3-14.)  2.  His  relations  with  E'gypt:  in  commerce 
(i  Kings  10.  28,  29) ;  in  marriage,  a  bold  departure  from  Is'ra-el-ite 
customs  (i  Kings  3.  i).  Perhaps  Psalm  45  was  written  upon  this 
event.  3.  With  A-ra'di-a,  the  land  bordering  on  the  southern  end 
of  the  Red  Sea  (i  Kings  10.  i-io,  14.  15).  4.  With  the  Far  East, 
perhaps  India,  referred  to  in  i  Kings  9.  21-28.  5.  With  the  West, 
perhaps  as  far  as  vSpain,  the  Tar'shish  of  i  Kings  10.  22. 

HI.  His  Buildings.  No  king  of  Is'ra-el  ever  built  so  many  and  so 
great  public  works  as  did  Sol'o-mon.     Among  these  are  named: 

1.  The  temple,  on  Mount  Mo-ri'ah,  to  be  described  later. 

2.  His  own  palace,  south  of  the  temple  precincts,  on  the  slope  of 


PLAN  OF  SOLOMON'S  PALACE. 

(According  to  Stade.) 
"Reprinted  from  Kent's  History  of  the  Hebrew  People,  from  the  Settlement  in  Canaan 
to  the  Division  of  the  Kingdom.     Copyrighted,  1896,  by  Charles  Scribner's  Sons." 


The  Reign  of  Solomon  65 

O'phel  and  Mo-ri'ah.  This  consisted  of  several  buildings,  as  follows : 
I.)  The  House  of  the  Forest  of  Leb'a-non,  so  called  because  of  its 
many  columns  of  cedar;  this  was  the  forecourt,  or  entrance. 
2.)  The  Porch  to  the  Palace.  3.)  The  Throne  Hall.  4.)  The 
King's  Palace.     5.)  The  Queen's  Palace,  or  Harem. 

3.  His  Jortijied  cities,  forming  a   cordon   around  his  kingdom. 
(See  the  lists  of  these  in  i  Kings  9.  17-19.) 

4.  His  aqueducts,  some  of  which  may  still  be  seen  (Eccl.  2.  4-6). 
IV.   But  all  was  not  bright  in  the  reign  of  Soro-mon.     We  must 

notice  also  His  Sins,  for  they  wrought  great  results  of  evil  in  the  after 
years,  i.  That  which  led  to  all  his  other  sins  was  his  foreig7i 
marriages  (i  Kings  11.  1-4).  These  were  the  natural  and  inevi- 
table results  of  his  foreign  relations,  and  were  probably  effected  for 
political  reasons  as  well  as  to  add  to  the  splendor  of  his  court. 
2.  His  toleration  of  idolatry,  perhaps  actual  participation  in  it 
(i  Kings  II.  5-8).  We  cannot  overestimate  the  harm  of  SoFo-mon's 
influence  in  this  direction.  At  once  it  allied  him  with  the  lower  and 
evil  elements  in  the  nation,  and  lost  to  him  the  sympathy  of  all  the 
earnest  souls.'  3.  Another  of  Sol'o-mon's  sins,  not  named  in  Scrip- 
ture, but  referred  to  in  many  legends  of  the  East,  may  have  been  a 
devotion  to  magical  arts.  He  appears  in  Oriental  traditions  as  the 
great  master  of  forces  in  the  invisible  world,  engaging  in  practices 
forbidden  by  the  law  of  Mo'ses  (Lev,  19.  31;  Deut.  18.  10,  11). 

Blackboard  Outline 


^ — 
I. 

Sol.  Emp.     Pal.    Ed.    Mo.    Amm. 
G.    T.   T. 

►^ 

Syr.   Zob.   Ham.   E.-G. 

n. 

For.  Rcl.     Ty.    Eg.     Ar.     F.  E. 

W. 

HI. 

Buil.       I.  Tem.      2.  Pal.     i.)  H. 
4.)K.  R     5.)Q-R 

F.  L.      2.)  P.     3-)  T.  H. 

IV. 

Sins.     I-  For.  mar.     2.  Tol.  idol. 

3.  Mag. 
* 

Review  Questions 

What  is  the  reign  of  Sol'o-mon  called?  How  far  is  that  a  correct  title?  What 
lands  were  included  in  Sol'o-mon's  empire?  What  cities  were  on  its  boundaries? 
With  what  countries  did  Sol'o-mon  have  treaties  and  foreign  relations?  How 
was  Sol'o-mon  connected  with  the  court  of  E'gypt?  What  were  some  of  Sol'o-mon's 
buildings?    Name  the  various  parts  of  his  palace.    What  were  the  sins  of  Sol'o-mon? 

'  Notice  that  while  the  prophets  had  been  friendly  to  Da'vid,  they  were  strongly 
opposed  to  Sol'o-mon,  and  gave  aid  to  his  enemy  Jer-o.-bo'am  (i  Kings  ii.  20-39). 


6G  Outline  Studies  in  the  Old  Testament 

Part  Two 

V.  General  Aspects  of  Is'ra-el  in  the  Reign  of  Soro-mon. 

1.  It  was  a  period  of  peace.  For  sixty  years  there  were  no  wars. 
This  gave  opportunity  for  development,  for  wealth,  and  for 
culture. 

2.  It  was  a  period  of  strong  government.  The  age  of  individual 
and  tribal  energy  was  ended,  and  now  all  the  life  of  the  nation  was 
gathered  around  the  throne.  All  the  tribes  were  held  under  one 
strong  hand;  tribal  lines  were  ignored  in  the  government  of  the 
empire ;  every  department  was  organized. 

3-  It  was  a  period  of  wide  empire.  It  was  Is''ra-ers  opportunity  for 
power  in  the  East;  for  the  old  Chal-de'an  empire  had  broken  up,  the 
new  As-syr'i-an  empire  had  not  arisen,  and  E''gypt  was  passing 
through  a  change  of  rulers  and  was  weak.  For  one  generation  Is'- 
ra-el  held  the  supremacy  in  the  Oriental  world. 

4.  It  was  a  period  of  abtjndant  wealth  (i  Kings  3.  12,  13;  4.  20; 
10.  23,  27).  The  sources  of  this  wealth  were:  i.)  The  con^i^esfs  of 
Da'vid,  who  had  plundered  many  nations  and  left  his  accumulated 
riches  to  Soro-mon  (i  Chron.  22.  14-16).  2.)  The  tribute  of  the  sub- 
ject kingdoms,  doubtless  heavy  (i  Kings  10.  25).  3.)  Conime^'ce  with 
foreign  countries  (E^gypt,  A-ra''bi-a,  Tar^shish,  and  O'phir)  in  ancient 
times  was  not  carried  on  by  private  enterprise,  but  by  the  govern- 
ment. The  trade  of  the  East  from  E'gypt  and  Tyre  passed  through 
Sol'o-mon's  dominions,  enriching  the  land.  4.)  There  were  also 
taxes  laid  upon  the  people  (i  Kings  4.  7-19 ;  12.  4).  5. )  The  erection  of 
public  biiildi7igs  must  have  enriched  many  private  citizens  and 
made  money  plenty. 

5.  It  was  a  period  of  literary  activity.  The  books  written  during 
this  epoch  were  Sam^u-el,  Psalms  (in  part),  Prov'erbs  (in  part),  and 
perhaps  Ec-cle-si-as'tes  and  SoFo-mon's  Song.  Not  all  the  writings 
of  Sol'o-mon  have  been  preserved  (i  Kings  4.  32,  33). 

VI.  Dangers  of  the  Period.  There  was  an  A-ra''bi-an  tradition 
that  in  Sol'o-mon's  staff,  on  which  he  leaned,  there  was  a  worm 
secretly  gnawing  it  asunder.  So  there  were  elements  of  destruction 
under  all  the  splendor  of  SoFo-mon's  throne. 

I.  The  absolute  power  of  the  king.  DaVid  had  maintained  the 
theocratic  constitution  of  the  state ,  SoFo-mon  set  it  aside  and  ruled 
with  absolute  power  in  all  departments.  He  assumed  priestly  func- 
tions (i  Kings  8.  22,  54,  64);  he  abolished  tribal  boundaries  in  his 


The  Reign  of  Solomon  67 

administration  (i  Kings  4.  7-19);  he  ignored  both  priests  and  proph- 
ets, and  concentrated  all  rule  in  his  own  person. 

2.  The  formal  character  of  the  worship.  There  was  a  magnificent 
temple  and  a  gorgeous  ritual,  but  none  of  the  warmth  and  personal 
devotion  which  characterized  the  worship  of  IJa'vid.  The  fervor  of 
the  Da-vid'ic  Psalms  is  wanting  in  the  literature  of  SoFo-mon's  age. 

3.  Luxury  and  corruption  of  morals.  These  are  the  inevitable 
results  of  abundant  riches  and  worldly  association.  We  do  not  need 
the  warnings  of  Prov.  2.  16-19;  5.  3-6,  etc.,  to  know  what  a  flood  of 
immorality  swept  over  Je-ru''sa-lem  and  Is''ra-el. 

4.  The  burden  of  taxation.  With  a  splendid  court,  an  immense 
harem,  and  a  wealthy  nobility  came  high  prices  and  high  taxes;  the 
rich  growing  richer  rapidly,  the  poor  becoming  poorer.  The  events 
of  the  next  reign  show  how  heavy  and  unendurable  these  burdens 
grew. 

5.  Heathen  customs.  With  the  foreign  peoples  came  the  toleration 
of  idolatry,  its  encouragement,  and  all  the  abominations  connected 
with  it.  Jer-o-bo'am  could  not  have  established  his  new  religion 
(I  Kings  12.  28)  if  SoFo-mon  had  not  already  patronized  idol  worship. 

6.  Underlying  all  was  the  old  tribal  jealousy  of  E'phra-im  and 
Ju'dah,  fostered  by  an  able  leader  (i  Kin^s  12.  26),  ready  to  break 
out  in  due  time  and  destroy  the  empire. 

Blackboard  Outline 


T 


V.   Gen.    Asp.    Isr.       i.   Pea.       2.    Str.    gov.       3.    Wi.    emp. 
4.  Abun.  weal,     i.)  Conq.     2.)  Trib.     3.)  Com.    4.)  Tax. 
5.)  Pub.  build.     5.  Lit.  act. 
V"I.   Dan.  Per.     i.  Abs.  pow.     2.  For.  wor.     3.  Lux.  cor.  mor. 
4.  Bur.  tax.     5.  Hea.  cus.     6.  Tri.  jeal. 


Questions  for  Review 

Name  five  general  aspects  of  Is'ra-el  in  Sol'u-mon's  reign?  What  were  the  bene- 
fits of  the  peace  at  that  time?  What  was  the  characteristic  of  Sol'o-mon's  admin- 
istration? What  opportunity  did  the  age  give  to  a  great  empire  for  Is'rael?  What 
were  the  sources  of  the  wealth  in  Soro-mon's  age?  How  was  it  a  period  of  literary 
activity?  What  ancient  legend  illustrates  the  dangers  of  Sol'o-mon's  age?  What 
were  some  of  the  dangers?     Wherein  did  Sol'o-mon  set  aside  the  Is'ra-el -ite  con- 


68  Outline  Studies  in  the  Old  Testament 

stitution?  What  was  the  defect  in  the  religion  of  Sol'o-mon's  time?  What  evils 
resulted  from  the  wealth  of  that  time?  What  caused  heavy  taxation?  What 
heathen  customs  were  introduced?  What  showed  that  tribal  jealousy  was  still 
existing? 

Hints  to  the  Teacher  and  Class 

1.  See  that  the  outline  of  the  lesson  is  learned,  with  all  its  divisions  and  sub- 
divisions. Let  a  scholar  place  each  division  of  the  outline  on  the  blackboard  in  the 
form  given  in  the  Blackboard  Outline,  and  then  let  another  scholar  read  it  to  the 
class. 

2.  Have  a  map  of  Sol'o-mon's  empire  drawn,  with  each  of  the  subject  lands 
shown  upon  it.     "Bound"  the  empire;  that  is,  name  the  countries  surrounding  it. 

3.  Let  the  diagram  of  buildings  on  Mount  Mo-ri'ah  and  O'phel  be  drawn  by  one 
pupil,  and  explained  by  another. 

4.  Let  the  Review  Questions  be  studied  until  they  can  be  answered  correctly. 


ELEVENTH  STUDY 


The  Temple  on  Mount  Moriah 

The  most  famous  of  all  the  buildings  erected  by  Sol'o-mon,  though 
by  no  means  the  largest,  was  the  temple.  It  is  so  frequently  men- 
tioned in  the  Bible,  and  was  so  closely  connected  with  the  religious 
and  secular  history,  both  in  the  Old  Testament  and  the  New,  that  a 
detailed  study  of  it  is  needed. 

I.  The  Three  Temples.  All  these  stood  in  succession  upon  the  same 
site,  and  were  arranged  upon  the  same  general  plan. 

1.  So/'o-nion's  Temple.  Built  about  B.  C.  970,  and  standing  until 
B.  C.  587,  when  it  was  destroyed  by  the  Bab-y-lo'ni-ans  (2  Kings  25. 

8.9). 

2.  Ze-riib'ta-beVs  Temple.  After  lying  desolate  more  than  fifty 
years  the  second  temple  was  begun  about  B.  C.  534,  under  Ze-rub'- 
ba-bel,  the  ruler  of  the  exiles  returned  from  Bab'y-lon  (Ezra  3.  8). 
This  temple  was  far  inferior  in  splendor  to  the  first,  but  soon  became 
the  object  of  pilgrimage  to  Jews  from  all  lands  and  the  center  of 
Jew'ish  national  and  religious  life. 

3.  Her'od's  Temple.  The  second  temple  having  become  dilapi- 
dated, Her'od  the  Great  undertook  its 
restoration  on  a  magnificent  scale. 
The  work  was  begun  about  B.  C.  20 
and  was  not  completed  until  A.  D.  64. 
In  the  lifetime  of  Je'sus  it  was  not  yet 
finished  (John  2.  20).  This  temple  was 
destroyed  by  the  Ro'mans  under  Ti'- 
tus,  A.  D.  70.  Its  site  is  now  occupied 
partially  by  the  Dome  of  the  Rock, 
miscalled  the  Mosque  of  O'mar,  in 
Je-ru'sa-lem. 

II.  The  Situation.  The  city  of  Je- 
ru'sa-lem  stood  ui^on  hills  separated 
by   three   valleys   radiating    in   a   fanlike   order,    from  a  point  at 


\-  .^ 


4l 


c  R 


70  Outline  Studies  in  the  Old  Testament 

the  southeast.  Northward  runs  the  valley  of  the  Kid'ron;  north- 
west the  valley  of  the  Ty-ro'poe-on.  now  almost  obliterated;  almost 
westward,  with  a  curve  northward,  the  valley  of  Hin'nom.  Between 
the  valley  of  the  Kid'ron  and  the  valley  of  the  Ty-ro'pce-on  were 
two  hills — on  the  north  Mount  Mo-ri'ah,  and  a  little  to  the  south  a 
spur  of  lower  elevation  known  as  0''phel,  On  Mount  Mo-ri'ah  stood 
the  temple,  on  O'phel  the  buildings  of  Soro-mon's  palace.  Later 
the  temple  area  was  enlarged  to  include  both  these  hills.  West 
of  Mo-ri'ah,  across  the  Ty-ro'poe-on  valley,  was  Mount  Zi'on,  upon 
which  the  principal  part  of  the  city  stood. 

III.  The  House  of  the  Lord.  This  was  a  building  not  large,  but 
magnificent  and  costly  ;  made  of  stone  and  cedar,  and  decorated 
lavishly  with  gold  and  precious  stones.     It  consisted  of  four  parts: 

1.  The  Porch,  a  lofty  tower  facing  the  east.  Two  pillars,  either 
in  the  tower  at  the  entrance  or  standing  apart  before  it,  are  named 
(i  Kings  7.  21).  The  interior  dimensions  of  the  porch  were  about 
30  feet  from  north  to  south,  and  15  feet  east  and  west^  (i  Kings  6.  3). 

2.  The  Holy  Place  was  west  of  the  porch,  and  was  a  chamber  60 
feet  long  by  30  wide,  and  perhaps  30  feet  high.  In  it  stood,  on  the 
north,  the  table  for  "the  showbread" — that  is,  the  twelve  loaves 
shown  before  the  Lord;  on  the  south,  the  golden  candlestick,  or 
lampstand^;  and  at  the  western  end  the  golden  altar  of  incense, 

3.  The  Holy  of  Holies,  or  "the  oracle"  (i  Kings  6.  19,  20),  w^s 
a  cube,  each  dimension  being  30  feet.  It  had  no  windows,  but 
received  a  dim  light  through  the  veil  which  separated  it  from 
the  adjoining  room.  This  place  was  entered  by  the  high  priest  only, 
and  on  but  one  day  in  the  year,  the  day  of  atonement.  The  only 
article  of  furniture  in  the  room  was  the  Ark  of  the  Covenant,  con- 
taining the  two  stone  tables  of  the  law.  The  Ark  doubtless  was 
destroyed  with  the  first  temple,  and  in  the  second  and  third  temples 
its  place  was  indicated  by  a  marble  block,  upon  which  the  blood  was 
sprinkled. 

^  The  dimensions  as  given  in  the  Bible  are  all  in  cubits,  a  measure  of  uncertain 
length,  which  I  have  estimated  at  eighteen  inches;  consequently  all  the  figures 
given  in  this  study  are  to  be  regarded  as  approximate,  not  exact. 

^  There  is  no  mention  of  either  the  table  or  the  candlestick  in  Sol'o-mon's  temple, 
but  instead  ten  tables  and  ten  candlesticks  in  the  Holy  Place  (2  Chron.  4.  7,  8). 
The  table  and  candlestick  were  in  the  tabernacle,  and  were  also  in  the  second  and 
third  temples;  but  it  is  uncertain  whether  they  actually  stood  in  the  temple  of 
Sol'o-mon. 


The  Temple  on  Mount  Moriah 


71 


4.    The  Cha7nbcrs  were  rooms  for  the  priests,  situated  around  the 
house,  with  entrance  from  without.     They  were  in  three  stories,  and 


THE  TEMPLE 


THE  TOWER  OF  ANTONIA 


Gate 


•PLACE ' 


COURT   OF  THE 
PR!ESTS 


izrizi 

COURT 
OF  THE  WOMEN 

ZLJ2 


CHEL  OR  SACRED   INCLOSURE 


d,ate 


Qate 


COURT   OF  THE   GENTILES 


Underground 
Entrance 


Bridge 


HEROb'ls   PORCH 


OPMEL 


IL 


Gate 


of  « 


> 


were  set  apart  for  the  residence  of  the  priests  while  employed  in  the 
services  of  the  temple.  Each  priest  served  two  weeks  in  the  year; 
not,  however,  two  weeks  in  succession,  but  six  months  apart,  and 
lived  at  his  home  for  the  rest  of  the  time.  In  similar  chambers 
around  the  old  tabernacle  E'li  and  Sam'u-el  slept  (i  Sam.  3.  2.  3). 


72  Outline  Studies  in  the  Old  Testament 

IV.  The  GDort  of  the  Priests  was  an  open,  unroofed  quadrangle 
surrounding  the  House  of  the  Lord,  but  mainly  in  front,  toward  the 
east.  It  was  about  200  feet  wide,  north  and  south,  by  275  feet  long, 
east  and  west,  a  few  feet  lower  in  elevation  than  the  floor  of  the  tem- 
ple proper.  Here  stood  the  great  Altar  of  Burnt  Offering,  upon 
which  the  daily  sacrifice  was  offered,  its  site  now  shown  under  the 
Dome  of  the  Rock  ;  and  near  the  door  to  the  house  the  Laver  for 
washing  the  sacrifices.  Sol'o-mon  built  also  a  great  ''Sea,''  or  reser- 
voir of  water,  standing  on  the  backs  of  twelve  oxen,  all  of  "brass," 
probably  copper  (i  Kings  7.  23-26).  This  was  broken  up  by  the 
Bab-y-lo'ni-ans,  B.  C.  587  (2  Kings  25.  13),  and  was  not  replaced  in 
the  later  temples. 

V.  Around  the  Court  of  the  Priests  was  another  and  larger  corridor, 
the  Court  of  Is'ra-el,  or  '  the  men's  court."  In  the  later  temples  this 
was  320  by  240  feet  in  dimensions,  26  feet  wide  on  the  north  and 
south,  24  feet  wide  on  the  east  and  west.  The  size  of  this  court  in 
Sol'o-mon's  temple  is  not  given,  but  was  probably  the  same  as  in 
later  times.  This  was  the  standing  place  of  the  worshipers  (exclu- 
sively men)  as  they  witnessed  the  service. 

VI.  These  were  the  only  courts  around  the  first  temple,  as  the 
space  to  the  south  of  the  last-named  court  was  occupied  by  Sol'o- 
mon's  palaces,  from  which  a  magnificent  flight  of  steps  ascended  to 
the  temple  area  (i  Kings  10.  5).  After  these  buildings  were  destroyed 
the  latest  temple,  that  of  Her'od,  included  their  site  in  additional 
courts  and  buildings  for  the  worship.  East  of  the  Court  of  Is'ra-el, 
and  a  little  lower,  stood  the  Court  of  the  Women,  200  feet  square, 
having  a  lattice  gallery  on  the  western  side,  from  which  the  women 
could  look  on  the  services  of  the  altar.  This  court  was  also  called 
"the  Treasury"  (John  8.  20)  from  the  gift  boxes  fastened  upon  the 
wall  (Mark  12.  41,  42).  In  each  corner  of  this  court  was  a  room  said 
to  be  60  feet  square,  with  an  open  roof. 

VII.  Around  all  these  buildings  and  courts,  with  Her'od' s  temple, 
but  not  with  Sol'o-mon' s,  was  the  Court  of  the  Gen'tiles,  an  irregular 
quadrangle  of  about  1,000  feet  on  each  side  (north  990,  east  1,000,  south 
960,  west  1,060).  The  wall  on  the  east  was  surmounted  by  a 
double  row  of  columns,  and  called  Sol'o-mon' s  Porch  (John  10.  23  ; 
Acts  3.  12).  The  "  Beautiful  Gate"  was  from  the  Court  of  the  Gen'- 
tiles  to  the  eastern  side  of  the  Court  of  the  Women  (Acts  3.  i), 
through  which  the  people  passed  on  their  way  to  the  public  worship. 


The  Temple  on  Mount  Moriah  73 

The  narrow  corridor  extending  entirely  around  the  Court  of  the 
Women  and  the  Court  of  Is'ra-el  was  called  "  Chel  " — that  is.  the 
sacred  inclosure — and  no  one  except  an  Is'ra-el-ite  was  permitted  to 
enter  it.  The  Court  of  the  Gen'tiles  was  not  regarded  by  the  Jews 
as  sacred,  since  foreigners  were  allowed  within  it,  and  in  its  area  had 
grown  up  a  market  for  the  sale  of  animals  for  sacrifice  and  tables 
for  the  exchanging  of  foreign  money.  Twice  this  court  was  purged 
of  these  desecrations  by  Je'sus  (John  2.  13-17;  Matt.  21.  12,  13). 

The  principal  access  to  the  temple  in  the  time  of  Christ  was  a 
bridge  over  the  Ty-ro'poe-on  valley  from  Mount  Zi'on.  Of  this  bridge 
a  fragment  of  one  arch  still  remains,  known  as  "  Rob'in-son's  Arch." 

The  immediate  surroundings  of  the  temple,  in  the  New  Testament 
period,  were  the  following:  i.  On  the  north  stood  the  Castle  or 
Tower  of  An-to'ni-a,  erected  by  the  Rodmans  for  the  control  of 
the  temple  area.  2.  On  the  east  was  the  valley  of  the  Kid'ron. 
3.  On  the  south  and  west  lay  the  curving  valley  of  the  Ty-ro'poe-on. 

Blackboard  Outline 


I.  Thr.  Tcm.     I.  Sol.  970-587.    2.  Zer.  534.    3.  Her.  B.  C.  20. 

A.  D.  70. 
II.   Sitoa.     Vail.  Kid.  Tyr.  Hin.     Mts.  Mor.  Oph.  Zi. 

III.  Hoo.  Lor.     I.  Por.  30x15.    2.  H.  P.  30x60.    3.  H.  H.  30x30. 

4,   Chamb. 

IV.  Coa.  Pri.     200x275.     Alt.  Lav.   "Sea." 
V.  Coo.  Isr.     240x320. 

VI.  Coo.  Worn,     200x200.     "Treas."   Rooms. 
VII.  Coo.  Gen.     1,000.     "Chel."     Market.     Bridge. 


T' 


Hints  to  the  Teacher  and  the  Qass 


Let  each  pupil  in  turn  draw  on  the  blackboard  one  of  the  departments  or  courts 
of  the  temple,  state  its  dimensions,  and  explain  its  uses. 

Let  a  pupil  recite  the  history  of  each  temple. 

Let  one  pupil  state  in  what  parts  of  the  temple  Je'sus  walked  and  taught,  and 
another  events  in  the  life  of  Saint  Paul  connected  with  the  temple. 

Review  Questions 

Who  built  the  first  temple,  how  long  did  it  stand,  and  by  whom  was  it  destroyed? 
Who  built  the  second  temple,  and  at  what  time?  Who  built  the  third  temple? 
When  was  it  begun,  finished,  and  destroyed?    What  byilding  now  stands  on  the 


74  Outline  Studies  in  the  Old  Testament 

site  of  the  temple?  Between  what  three  valleys  was  Je-ru'sa-lem  situated?  Give 
a  description  of  each  valley.  Where  were  Mo-ri'ah.  O'phel.  and  Zi'on  located? 
Into  what  four  parts  was  the  "House  of  the  Lord,"  or  temple  proper,  divided? 
What  were  the  dimensions  and  what  was  the  location  of  the  Porch?  Describe 
the  Holy  Place  and  its  contents.  Describe  the  Holy  of  Holies.  What  took  the 
place  of  the  Ark  in  the  later  temples?  What  were  the  Chambers,  and  where  were 
they  situated?  Where  was  the  Court  of  the  Priests?  What  were  its  dimensions? 
What  stood  in  this  court?  Where  was  the  Court  of  Is'ra-el?  What  were  its  dimen- 
sions and  uses?  What  stood  outside  the  Court  of  Is'ra-el  adjoining  Sol'o-mon's 
temple?  Where  was  the  Court  of  the  Women  in  the  latest  temple?  Describe  this 
court  and  its  uses  ?  What  was  the  exterior  court  to  the  temple  in  the  time  of 
Christ?  What  were  the  dimensions  of  this  court?  Where  was  the  "Beautiful 
Gate"?  Where  w^as  the  "Chel"?  Where  was  Sol'o-mon's  Porch?  How  was  this 
court  used  by  the  Jews?  What  did  Je'sus  do  in  this  court?  What  was  the  principal 
means  of  access  to  the  temple?  What  were  the  immediate  surroundings  of  the 
temple? 


TWELFTH  STUDY 
The  Kingdom  of  Israel 

Part  Onk 

The  splendors  of  Soro-mon's  reign  passed  away  even  more  sud- 
denly than  they  arose.  In  less  than  a  year  after  his  death  his 
empire  was  broken  up,  and  two  quarreling  principalities  were  all 
that  was  left  of  Is'ra-el. 

I.  Let  us  ascertain  the  Causes  of  the  Division  of  Is'ra-eL  These 
were : 

1.  The  oppressive  government  of  Soro-mon  (i  Kings  12.  3,  4). 
How  far  the  complaints  of  the  people  were  just,  and  to  what  degree 
they  were  the  pretexts  of  an  ambitious  demagogue,  we  have  no 
means  of  knownng.  But  it  is  evident  that  the  government  of  Sol'o- 
mon,  with  its  courts,  its  palaces,  its  buildings,  and  its  splendor,  must 
have  borne  heavily  upon  the  people.  Probably,  also,  the  luxury  of 
living  among  the  upper  classes,  so  suddenly  introduced,  led  to 
financial  crises  and  stringency  of  money,  for  which  the  government 
was  held  responsible  by  the  discontented  people. 

2.  The  opposition  of  the  prophets  (i  Kings  11.  11-13.  29-33).  It 
is  a  suggestive  fact  that  the  prophets  were  opposed  to  Sol'o-mon 
and  friendly  to  Jer-o-bo'am.  Their  reason  was  a  strong  resentment 
to  the  foreign  alliances,  foreign  customs,  and  especially  to  the 
foreign  idolatries  which  Sol'o-mon  introduced. 

3.  Foreign  intrigues,  especially  in  E'gypt.  The  old  kingdoms  were 
not  friendly  to  this  Is'ra-el-ite  empire,  which  loomed  up  so  suddenly, 
and  threatened  to  conquer  all  the  East.  SolVmon's  attempt  to  win 
the  favor  of  E'gypt  by  a  royal  marriage  (i  Kings  3.  i)  was  a  failure, 
for  two  enemies  of  Sol'o-mon,  driven  out  of  his  dominions,  found 
refuge  in  E'gypt,  were  admitted  to  the  court,  married  relatives  of 
the  king,  and  stirred  up  conspiracies  against  Sol'o-mon's  throne 
(r  Kings  ir,  14-22,  40).  Another  center  of  conspiracy  was  Da-mas'- 
cus,  where  Re'zon  kept  up  a  semi-independent  relation  to  Sol'o- 
mon's  empire  (i  Kings  11.  23-25). 


76  Outline  Studies  in  the  Old  Testament 

4.  Tribal  jealousy  ;  the  old  sore  broken  out  again.  Notice  that 
Jer-o-bo'am  belonged  to  the   haughty  tribe  of  E'phra-im  (i  Kings 

11.  26),  always  envious  of  Ju'dah,  and  restless  under  the  throne  of 
Da'vid.  The  kingdom  of  the  ten  tribes  was  established  mainly 
through  the  influence  of  this  tribe. 

5.  The  ambition  of  Jer-o-bo'am  was  another  force  in  the  disruption. 
It  was  unfortunate  for  Sol'o-mon's  kingdom  that  the  ablest  young 
man  of  that  time  in  Is'ra-el,  a  wily  political  leader  and  an  un- 
scrupulous partisan,  belonged  to  the  tribe  of  E'phra-im,  and  from  his 
environment  was  an  enemy  of  the  then  existing  government.  The 
fact  that  he  was  sent  for  from  E'gypt  to  the  assembly  at  She'chem 
showed  collusion  and  preparation  of  the  scheme  (i  Kings  12.  2.  3). 

6.  But  all  these  causes  might  have  been  insufficient  but  for  the 
folly  of  Re-ho-bo'am  (i  Kings  12.  13,  14).  If  Da'vid  had  been  on  the 
throne  that  day  an  empire  might  have  been  saved.  But  Re-ho-bo'am, 
brought  up  in  the  purple,  was  without  sympathy  with  the  people, 
tried  to  act  the  part  of  a  tyrant,  and  lost  his  ancestral  realm  (i  Kings 

12.  16). 

II.  The  Results  of  the  Division.  These  were  partly  political, 
partly  religious,  and  were  neither  of  unmixed  good  nor  unmixed  evil. 

1.  The  political  results  were:  i.)  The  entire  disruption  of  Sol'o- 
mon's  empire.  Five  kingdoms  took  the  place  of  one;  Syr''i-a  on  the 
north,  Is'ra-el  in  the  center,  Ju'dah  west  of  the  Dead  Sea,  Mo'ab 
east  of  the  Dead  Sea,  and  E'dom  on  the  extreme  south.  Mo'ab  was 
nominally  subject  to  Is'ra-el,  and  E'dom  to  Ju'dah;  but  only  strong 
kings,  like  A'habin  Is'ra-el  and  Je-hosh'a-phat  in  Ju'dah,  could  exact 
the  tribute  (2  Kings  3.  4;  i  Kings  22.  47).  2.)  With  the  loss  of 
empire  came  rivah-y,  and  consequent  weakness.  For  fifty  years 
Is'ra-el  and  Ju'dah  were  at  war,  and  spent  their  strength  in  civil 
strife,  while  Syr'i-a  was  growing  powerful,  and  in  the  far  northeast 
As-syr'i-a  was  threatening.  3.)  As  a  natural  result  came  at  last 
foreign  domination.  Both  Is'ra-el  and  Ju'dah  fell  under  the 
power  of  other  nations  and  were  swept  into  captivity,  as  the  final 
result  of  the  disruption  wrought  by  Jer-o-bo'am. 

2.  .The  religious  results  of  the  division  were  more  favorable.  They 
were:  i.)  Preseri'ation  of  the  true  religion.  A  great  empire  would 
inevitably  have  been  the  spiritual  ruin  of  Is'ra-el,  for  it  must  have 
been  worldly,  secular,  and,  in  the  end,  idolatrous.  The  disruption 
broke  off  relation  with  the  world,  put  an  end  to  schemes  of  secular 


The  Kingdom  of  Israel  77 

empire,  and  placed  Is'ra-el  and  Jii'dah  once  more  alone  among  their 
mountains.  In  this  sense  the  event  was  from  the  Lord,  who  had 
higher  and  more  enduring  purposes  than  an  earthly  empire  (i  Kings 
12.  15-24).  2.)  Protection  of  the  true  religion.  Is'ra-el  on  the  north 
stood  as  a  "  buffer,"  warding  off  the  world  from  Ju'dah  on  the  south. 
It  was  neither  wholly  idolatrous  nor  wholly  religious,  but  was  a 
debatable  land  for  centuries.  It  fell  at  last,  but  it  saved  Ju'dah ;  and 
in  Ju'dah  was  the  unconscious  hope  of  the  world.  3.)  Concetitration 
of  the  true  religion.  The  departure  of  Is'ra-el  from  the  true  faith 
Jed  to  the  gathering  of  the  priests,  LeVites,  and  worshiping  element 
of  the  people  in  Ju'dah  (2  Chron.  11.  13-16).  Thus  the  Jew'ish  king- 
dom was  far  more  devoted  to  Je-ho'vah  than  it  might  otherwise  have 
been. 

Blackboard  Outline 

*b — * 


I.   Cau.  Div. 

I.  Opp.  gov.     2.  Opp.  pro.     3.  For.  int.     4.  Tri. 

jeal.     5. 

Am.  Jer.     6.  Fol.  Re. 

II.  Res.  Div. 

I.   Pol.  res.     I.)  Dis.  emp.     2.)   Riv.  and  weak. 

3.)   For. 

dom. 

2.  Rel. 

res.     I.)  Pres.  rel.     2.)  Pro.  rel.     3.)  Cone.  rel. 

►J< 

A 

Review  Qwestions 

What  causes  may  be  assigned  for  the  division  of  Is'ra-el?  How  far  was  Sol'o- 
mon's  government  responsible?  What  was  the  relation  of  the  prophets  to  the 
revolution?  What  foreign  intrigues  contributed  to  break  up  the  kingdom?  Who 
were  connected  with  these  intrigues?  What  ancient  jealousy  aided,  and  how? 
What  man  led  in  the  breaking  up  of  the  kingdom?  Whose  folly  enabled  the  plot 
to  succeed?  What  were  the  political  results  of  the  division?  What  were  its  religious 
results?     How  was  this  event  from  the  Lord? 

Part  Two 

HI.  The  Kingdom  of  Is'ra-el.  From  the  division  the  name  Is'ra-el 
was  applied  to  the  northern  kingdom  Q.n([  Ju'dah  to  the  southern. 
We  notice  the  general  aspects  of  Is'ra-el  during  its  history,  from 
B.  C.  934  to  721. 

I.  Its  extent.  It  embraced  all  the  territory  of  the  twelve  tribes 
except  Ju'dah  and  a  part  of  Ben'ja-min  (i  Kings  12.  19-21),  held  a 
nominal  supremacy  over  Mo'ab  east  of  the  Dead  Sea,  and  embraced 
about  9,375  square  miles,  while  Ju'dah  included  only  3,435.  Is'ra-el 
was  about  equal  in  area  to  Massachusetts  and  Rhode  Island  together. 


78  Outline  Studies  in  the  Old  Testament 

2.  Its  capital  ^vas  first  at  She'chem,  in  the  center  of  the  land 
(i  Kings  12.  25);  then,  during  several  reigns,  at  Tir'sah  (i  Kings 
15-  33;  16.23);  then  at  Sa-nia'7'i-a  (i  Kings  16.  24),  where  it  remained 
until  the  end  of  the  kingdom.  That  city  after  a  time  gave  its  name 
to  the  kingdom  (i  Kings  21.  i),  and  after  the  fall  of  the  kingdom  to 
the  province  in  the  center  of  Pal'es-tine  (John  4.  3,  4). 

3.  Its  religion,  i. )  Very  soon  after  the  institution  of  the  new  king- 
dom Jer-o-bo'am  established  a  national  religion,  the  worship  of  the 
calves  (i  Kings  12.  26-33).  This  was  not  a  new  form  of  worship, 
but  had  been  maintained  in  Is'ra-el  ever  since  the  exodus  (Exod. 
32.  1-4).  In  character  it  was  a  modified  idolatry,  halfway  between 
the  pure  religion  and  the  abominations  of  the  heathen.  2.)  A'hab 
and  his  house  introduced  the  Phoe-ni'cian  worship  of  Ba'al,  an 
idolatry  of  the  most  abominable  and  immoral  sort  (i  Kings  16. 
30-33),  but  it  never  gained  control  in  Is'ra-el,  and  was  doubtless  one 
cause  of  the  revolution  which  placed  another  family  on  the  throne. 
3.)  Through  the  history  of  Is'ra-el  there  remained  a  remnant  of 
worshipers  of  fe-ho'vah,  who  were  watched  over  by  a  noble  array  of 
prophets,  and  though  often  persecuted  remained  faithful  (i  Kings 
19.  14,  18). 

4.  Its  rulers.  During  two  hundred  and  fifty  years  Is'ra-el  was 
governed  by  nineteen  kings,  with  intervals  of  anarch}'.  Five  houses 
in  turn  held  sway,  each  established  by  a  usurper,  generally  a  soldier, 
and  each  dynasty  ending  in  a  murder. 

I.)  The  House  of  Jer-o-bo'ani,  with  two  kings,  followed  by  a  gen- 
eral massacre  of  Jer-o-bo'am's  family  (i  Kings  15.  29,  30). 

2.)  The  House  of  Ba'a-sha,  two  kings,  followed  by  a  civil  war 
(i  Kings  16.  16-22). 

3.)  The  House  of  Oni'ri,  four  kings,  of  whom  Om'ri  and  A'hab 
were  the  most  powerful.  This  was  the  age  of  the  prophet  E-li'jah 
and  the  great  struggle  between  the  worship  of  Je-hoVah  and  of  Ba'al 
(i  Kings  18.  4-21). 

4.)  The  House  of  fe'hu,  five  kings,  under  whom  were  great  changes 
of  fortune.  The  reign  of  Je-ho'a-haz  saw  Is'ra-el  reduced  to  a  mere 
province  of  Syr'i-a  (2  Kings  13.  1-9).  His  son  Jo'ash  threw  off  the 
Syr'i-an  yoke,  and  his  son,  Jer-o-bo'am  II,  raised  Is'ra-el  almost  to  its 
condition  of  empire  in  the  days  of  Sol'o-mon  (2  Kings  14.  23-29). 
His  reign  is  called  "the  Indian  summer  of  Is'ra-el. " 

5.)    The  House  of  Men'a-he?n,  two  reigns.     Is'ra-el  had  by  this 


The  Kingdom  of  Israel  79 

time  fallen  under  the  power  of  As-syr'i-a,  now  dominant  over  the 
East,  and  its  history  is  the  story  of  kings  rising  and  falling  in  rapid 
succession,  with  long  intervals  of  anarchy.  From  the  fall  of  this 
dynasty  there  was  only  the  semblance  of  a  state  until  the  final 
destructi(jn  of  Sa-ma'ri-a,  B.  C.  721. 

5-  Its  foreign  relations.  During  the  period  of  the  Is'ra-el-ite  king- 
dom we  see  lands  struggling  for  the  dominion  oi  the  East.  The 
history  of  Is'ra-el  is  interwoven  with  that  of  Syr'i-a  and  As-syr'i-a, 
which  may  now  be  read  from  the  monuments. 

I.)  There  was  a  Period  of  Division.  During  the  reign  of  the 
houses  of  Jer-o-bo'am  and  Ba'a-sha  there  were  constant  wars  between 
Is'ra-el,  Syr''i-a,  and  Ju'dah;  and  as  a  result  all  were  kept  weak,  and 
"  a  balance  of  power"  was  maintained. 

2.)  Then  followed  a  Period  of  Alliance — that  is,  between  Is'ra-el 
and  Ju'dah,  during  the  sway  of  the  House  of  Om'ri.  The  two  lands 
were  in  friendly  relations,  and  the  two  thrones  were  connected  by 
marriages.  As  a  result  both  Is'ra-el  and  Ju'dah  were  strong,  Mo'ab 
and  E'dom  were  kept  under  control,  and  Syr'i-a  was  held  in  check. 

3. )  Next  came  the  Period  of  Syr'i-an  Asce7ide7icy.  During  the  first 
two  reigns  of  the  House  of  Je'hu,  Syr'i-a  rose  to  great  power  under 
Haz'a-el,  and  overran  both  Is'ra-el  and  Ju'dah.  At  one  time  Is'ra-el 
was  in  danger  of  utter  destruction,  but  was  preserved.  Near  the 
close  of  these  periods  the  dying  prophecy  of  E-li'sha  was  uttered 
(2  Kings  13.  14-25). 

4.)  The  Period  of  Is'ra-el-ite  Ascendency.  Is'ra-el  under  Jer-o- 
bo'am  II  took  its  turn  of  power,  and  for  a  brief  period  was  again 
dominant  to  the  Eu-phra'tes,  as  in  the  days  of  Sol'o-mon, 

5.)  The  Period  of  As-syr'i-aii  Ascende?icy.  But  its  glory  soon 
faded  away  before  that  of  A.s-syr'i-a,  which  was  now  rapidly  becom- 
ing the  empire  of  the  East.  Its  rise  meant  the  fall  of  Is'ra-el;  and 
under  the  unfortunate  Ho-she'a,  Sa-ma'ri-a  was  taken,  what  was  left 
of  the  ten  tribes  were  carried  captive,  and  the  kingdom  of  Is'ra-el 
was  extinguished  (2  Kings  17.  1-6). 

IV.  The  Fate  of  the  Ten  Tribes.  There  has  been  much  idle  discus- 
sion over  this  subject  and  some  absurd  claims  set  up;  for  example, 
that  the  Anglo-Saxon  race  are  descended  from  the  ten  lost  tribes — a 
statement  opposed  to  all  history,  to  ethnology,  and  to  every  evidence 
of  language. 

I.  After  their  deposition  nearly  all  the  Is'ra-el-ites,  having  lost 


80  Outline  Studies  in  the  Old  Testament 

their  national  religion  and  having  no  bond  of  union,  mingled  with 
the  Gen'tiles  around  them  and  lost  their  identity,  just  as  hundreds  of 
other  races  have  done.  The  only  bond  which  will  keep  a  nation  long 
alive  is  that  of  religion. 

2.  Some  remained  in  Pares-tine,  others  returned  thither  and 
formed  the  nucleus  of  the  Sa-mar'i-tan  people,  a  race  of  mingled 
origin  (2  Kings  17.  24-29). 

3.  Some  of  those  who  remained  in  the  East  retained  their  religion, 
or  were  revived  in  it,  and  later  became  a  part  of  the  Jews  of  the 
dispersion;  though  "the  dispersion"  was  mainly  Jew'ish,  and  not 
Is'ra-el-ite. 

4.  A  few  families  united  with  the  Jews,  returned  with  them  to 
Pal'es-tine  after  the  exile,  yet  retained  their  tribal  relationship;  for 
example,  An'na  (Luke  2.  36)? 


Blackboard  Outline 

tij 

III. 

Kin 

.  Isr* 

I.  Ext.  9,375. 

2.  Cap.    I.)  Sh.    2 

.)  Tir. 

3.) 

Sam. 

3- 

Rel. 

I.)  Wor.  cal. 

2.)  Wor.  Ba.     3.) 

Wor. 

Jeh. 

4- 

Rul. 

I.)    Hou.    Jer 

.       2.)    Hou.    Ba. 

3.) 

Hou. 

Om. 

4.)  Hou.  Je.     5.)  Hou.  Men. 

1 

5. 

For. 

Rel.     I.)   Per. 

Div.     2.)  Per.  All.     3.) 

Per 

Syr. 

Asc. 

4.)  Per.  Isr.  A 

sc.     5.)  Per.  Ass. 

Asc. 

IV. 

Fat 

4- 

.  Ten. 

Jews 

Tri.       I.   Min. 

Gen.       2.  Sam. 

Peo. 

3. 

Disp. 

•J< 

* 

Review  Questions 

How  long  did  the  new  kingdom  of  Is'ra-el  last?  What  was  its  extent?  What 
were  its  three  successive  capitals?  What  three  forms  of  religion  were  found  in  it? 
Who  was  the  first  king  of  the  ten  tribes?  What  family  introduced  foreign  idolatry? 
How  many  kings  ruled  over  the  ten  tribes?  What  were  the  five  royal  houses? 
Which  house  raised  Is'ra-el  almost  to  its  ancient  power?  What  is  this  period  of 
prosperity  called?  Who  was  the  greatest  king  of  Is'ra-el?  With  what  other 
history  is  that  of  Is'ra  el  interwoven?  What  were  the  five  periods  in  the  foreign 
relations  of  Is'ra-el?  By  what  kingdom  was  Is'ra-el  destroyed?  Who  was  its  last 
king?    What  finally  became  of  the  ten  tribes? 


THIRTEENTH  STUDY 
The  Kingdom  of  Judah 

I.  General  Aspects  of  the  Kingdom  of  Ju'dah. 

1.  Its  territory.  It  embraced  the  mountain  portion  of  the  tribe  of 
Ju'dah,  from  the  Dead  Sea  to  the  Phi-lis'tine  plain;  a  part  of  Ben'- 
ja-min,  in  which  tribe  the  larger  part  of  Je-ru'sa-lem  stood;  and  also 
a  part  of  Dan  (Chron.  ii,  lo).  Sim'e-on  was  nominally  within  its 
border,  but  was  practically  given  up  to  the  A-ra'bi-ans  of  the  desert; 
E'dom  was  tributary,  though  often  in  rebellion,  and  finally  inde- 
pendent (i  Kings  22.  47;  2  Kings  8.  20);  Phi-lis'ti-a  was  outside  of  its 
boundary.  Its  extent  was  about  3,435  square  miles,  about  half  the 
area  of  Massachusetts. 

2.  Its  government  was  a  monarchy,  with  but  one  family  on  the 
throne,  the  line  of  Da'vid,  in  direct  succession,  with  the  exception 
of  Ath-a-li'ah's  usurpation  (2  Kings  11.  1-3),  through  nineteen  reigns. 

3.  Its  religion.  Through  all  the  history  we  find  two  forms  of 
worship  strongly  opposed  to  each  other,  yet  both  rooted  in  the 
nation,  i.)  The  worship  of  Je-ho'vah  through  the  temple,  the 
priesthood,  and  the  prophets.  2. )  But  side  by  side  with  this  pure 
religion  was  the  worship  of  idols  upon  "high  places,"  probably 
begun  as  a  form  of  worshiping  Je-hoVah,  but  degenerating  into 
gross  and  immoral  idolatry.  There  was  a  struggle  going  on  con- 
stantly between  these  two  elements  in  the  state,  the  spiritual  and 
the  material.  Notwithstanding  the  efforts  of  reforming  kings  like 
Je-hosh'a-phat,  Hez-e-ki'ah,  and  Jo-si'ah,  the  general  tendency  was 
downward. 

II.  The  Duration  of  the  Kingdom.  The  kingdom  lasted  from 
B.  C.  934  to  587 — more  than  one  hundred  and  thirty  years  longer 
than  Is'ra-el.     Reasons  for  its  endurance  may  have  been: 

1.  Its  retired  situation:  hemmed  in  by  mountains  and  deserts;  at 
a  distance  from  the  ordinary  lines  of  travel;  not  in  the  direct  path  of 
conquest  from  any  other  nation.  Ju'dah  had  few  foreign  wars  as 
compared  with  Is'ra-el. 

2.  The  unity  of  its  people.  They  were  not  ten  tribes  loosely  con- 
nected, but  one  tribe,  with  a  passionate  love  of  their  nation  and  a 
pride  in  their  blood. 


82  Outline  Studies  in  the  Old  Testament 

3.  Its  concentration  at  Jc-ro'sa-Iem.  Through  all  its  history  there 
was  but  one  capital,  where  the  palace  of  the  king  and  the  temple  of 
the  Lord  were  standing  together. 

4-  The  reverence  for  the  House  of  Da'vid  also  kept  the  people 
together.  There  was  no  change  in  dynasty,  and  the  loyalty  of  the 
people  grew  stronger  through  the  generations  toward  the  family  on 
the  throne.  There  being  no  usurpers,  the  throne  was  permanent 
until  destroyed  by  foreign  power. 

5.  The  purity  of  its  religion  tended  to  keep  the  nation  united  and 
to  keep  it  in  existence.  No  bond  of  self-interest  or  of  blood  will 
hold  a  people  together  as  strongly  as  the  tie  of  religion.  Ju'dah's 
strength  was  in  the  measure  of  her  service  of  God,  and  when  she 
renounced  Je-ho'vah  her  doom  came  speedily. 

III.  Periods  in  the  History.  Though  Ju'dah  was  not  without 
political  contact  with  other  nations,  yet  its  history  is  the  record  of 
internal  events  rather  than  external  relations.  We  may  divide  its 
history  into  four  epochs . 

1.  The  first  decline  and  revival,  i.)  The  reigns  of  Re-ho-bo'am 
and  A-bi'jah  marked  a  decline  indicated  by  the  E-gyp'tian  invasion 
and  the  growth  of  idolatry.  2.)  The  reign  of  A''sa  and  Je-hosh'a- 
phat  showed  a  revival  in  reformation,  progress,  and  power.  Under 
Je-hosh^a-phat,  Ju''dah  was  at  the  height  of  prosperity.  This  was 
the  time  of  peace  with  Is'ra-el  and  of  strength  at  home  and  abroad 
(2  Chron.  17.  5;  20.  30). 

2.  The  second  decline  and  revival,  i.)  For  nearly  two  hundred 
years  after  the  death  of  Je-hosh'a-phat  the  course  of  Ju'dah  was 
downward.  E'dom  was  lost  under  Je-ho'ram  (2  Chron.  21.  8) ;  the 
Ba'al-ite  idolatry  was  introduced  by  the  usurping  queen,  Ath-a-li^ah 
(2  Kings  II.  18) ;  the  land  was  again  and  again  invaded  under  Jo'ash 
and  Am-a-zi'ah,  and  Je-ru'sa-lem  itself  was  taken  and  plundered. 
2.)  But  a  great  reformation  was  wrought  under  Hez-e-ki''ah,  who 
was  the  best  and  wisest  of  the  kings  of  Ju'dah,  and  the  kingdom 
again  rose  to  power,  even  daring  to  throw  off  the  As-syr'i-an  yoke 
and  defy  the  anger  of  the  mightiest  king  then  on  the  earth.  At  this 
time  came  the  great  event  of  the  destruction  of  the  As-syr'i-an  host 
(2  Kings  19.  35). 

3.  The  third  decline  and  revival,  i.)  The  reforms  of  Hez-e-ki'ah 
were  short-lived,  for  his  son  Ma-nas'seh  was  both  the  longest  in 
reigning  and  the  wickedest  of  the  kings,  and  his  late  repentance  did 


The  Kingdom  of  Judah  83 

not  stay  the  tide  of  corruption  which  he  had  let  loose  (2  Kings  21. 
10-17;  2  Chron,  33.  1-18).  The  wickedness  of  Ma-nas'seh's  reign 
was  the  great  moral  cause  of  the  kingdom's  destruction,  for  from  it 
no  reform  afterward  could  lift  the  mass  of  the  people.  2.)  Jo-si'ah, 
the  young  reformer,  attempted  the  task,  but  his  efforts,  though 
earnest,  were  only  measurably  successful,  and  after  his  untimely 
death  the  kingdom  hastened  to  its  fall  (2  Kings  23.  29). 

4.  The  final  decline  and  fall,  i.)  The  political  cause  of  the  destruc- 
tion of  the  kingdom  was  the  rise  of  Bab'y-lon.  The  old  As-syr'i-an 
empire  went  down  about  B.  C.  625,  and  a  struggle  followed  between 
Bab'y-lon  and  E'gypt  for  the  supremacy.  Ju'dah  took  the  side  of 
E'gypt,  which  proved  to  be  the  losing  side.  2.)  After  several  chas- 
tisements and  repeated  rebellions  Je-ru'sa-lem  was  finally  destroyed 
by  Neb-u-chad-nez'zar,  king  of  Bab'y-lon,  and  the  kingdom  of 
Ju'dah  was  extinguished,  B.  C.  587. 

Blackboard  Outline 


*:i ~ 

I. 

II. 

Gen.  Asp.  Kin.  Jud.      i.   Terr.     Tri.  Jud.     3.435  m. 

mon.     3.    Rel.     i.)  Jeh.     2.)  Idol. 
Dur.  Kin.     I.   Ret.  sit.     2.  Un.  peo.     3.  Cone.  Jer. 

Ho.  Day.     5.   Pur.  rel. 

► 

2.  Gov. 

4.  Rev. 

III. 

Per.  Hist.     i.   Fir.  dec.  rev.     i.)  Dec.  Reho.  Abi. 
As.  Jehosh. 
2    Sec.  dec.  rev.     i.)  Dec.  200  y.     2.)  Rev.  Hez. 
3.   Thi.  dec.  rev.     i.)  Dec.  Man.     2.)  Rev.  Jos. 

2.)  Rev. 

^i 

4.   Fin.  dec.  fal.     i.)   Ris.  Bab.     2.)  Des.  Jer. 

H 

•  ^ 


Review  Qtiestions 

What  was  embraced  in  the  kingd( Jill  (if  Ju'dah?  What  was  its  area?  How  was  it 
governed?  What  was  its  religion?  What  was  associated  with  the  worship  of 
Je-ho'vah?  What  was  the  religious  tendency  of  the  people?  How  long  did  the 
kingdom  of  Ju'dah  last?  What  were  the  causes  of  this  duration?  What  were  the 
periods  in  its  history?  Under  what  kings  was  the  first  decline?  Who  led  in  a 
revival  and  reformation?  Who  was  the  greatest  of  the  kings  of  Ju'dah?  What 
took  place  during  the  second  decline?  Who  was  the  usurping  queen?  What  did 
this  queen  try  to  do?  Who  wrought  the  second  great  reformation?  What  was  the 
character  of  this  king?  What  great  destruction  of  Ju'dah's  enemies  took  place 
at  this  time?  Which  reign  was  both  longest,  wickedest,  and  most  evil  in  its  results? 
Who  attempted  a  third  reformation?  What  was  the  result  of  his  endeavor?  What 
was  the  political  cause  of  the  fall  of  Ju'dah?  By  what  nation  and  by  what  kmg 
was  Je-ru'sa-lem  finally  destroyed? 


FOURTEENTH  STUDY 

The  Captivity  of  Judah 

Part  One 
I.  We  must  distinguish  between  the  Captivity  of  Is'ra-cl  and  that 
of  Ja'dah. 

1.  The  captivity  of  Is'ra-el  took  place  B.  C.  721,  that  of  Ju'dah 
B.  C.  587.  The  southern  kingdom  lasted  one  hundred  and  thirty- 
four  years  longer  than  the  northern. 

2.  Is'ra-el  was  taken  captive  by  the  As-syr'i-ans  under  Sar'gon ; 
Ju'dah  by  the  Chal-de'ans  under  Neb-u-chad-nez''zar. 

3.  Is'ra-el  was  taken  to  the  lands  south  of  the  Cas'pi-an  Sea 
(2  Kings  17.  6);  Ju'dah  to  Chal-de''a,  by  the  river  Eu-phra'tes  (Psa. 

137.  i). 

4.  Is'ra-el  nfever  returned  from  its  captivity,  which  was  the  end 
of  its  history;  but  Ju'dah  was  brought  back  from  its  captivity  and 
again  became  a  flourishing  state,  though  subject  to  foreign  nations 
during  most  of  its  after  history. 

II.  There  were  Three  Captivities  of  Ju'dah,  all  in  one  generation 
and  all  under  one  Chal-de'an  king,  Neb-u-chad-nez'zar : 

1.  Je-hoi'a-kim*s  captivity,  B.  C.  607,  Je-hoi'a-kim  was  the  son 
of  Jo-si^ah,  placed  upon  the  throne  after  the  battle  of  Me-gid'do, 
in  which  Jo-si'ah  perished  (2  Kings  23.  34).  For  three  years  Je- 
hoi'a-kim  obeyed  Neb-u-chad-nez'zar ;  then  he  rebelled,  but  was 
speedily  reduced  to  subjection,  and  many  of  the  leading  people 
among  the  Jews  were  carried  captive  to  Bab'y-lon  (2  Kings  24.  1,2). 
Among  these  captives  was  Dan'iel  the  prophet  (Dan.  i.  1-6).  From 
this  event  the  seventy  year's  of  the  captivity  were  dated  (Jer.  27.  22; 
29.  10),  though  the  kingdom  of  Ju'dah  remained  for  twenty  years 
longer. 

2.  Je-hoi'a-chin*s  captivity,  B.  C.  598.  Je-hoi'a-chin  was  the  son 
of  Je-hoi'a-kim  (called  Jec-o-ni'ah,  i  Chron.  3.  16;  Jer.  24.  i;  and 
Co-ni'ah,  Jer.  22.  24).  He  reigned  only  three  months,  and  then  was 
deposed  by  Neb-u-chad-nez'zar  and  carried  to  Bab'y-lon.     With  the 


The  Captivity  of  Judah  85 

young  king  and  the  royal  family  were  taken  thousands  of  the  peo- 
ple of  the  middle  classes,  whom  the  land  could  ill  spare  (2  Kings 
24.  8-16).  Among  these  captives  was  E-ze'ki-el,  the  prophet-priest 
(Ezek.  I.  1-13). 

3.  Zcd-e-ki'ah's  captivity,  B.  C.  587.  He  was  the  uncle  of  Je- 
hoi'a-chin  and  the  son  of  the  good  Jo-si'ah  (2  Kings  24.  17),  and 
had  been  made  king  by  Neb-u-chad-nez'zar.  But  he  too  rebelled 
against  his  master,  to  whom  he  had  taken  a  solemn  oath  of  fidelity 
(2  Chron.  36.  13).  The  Chal-de'ans  were  greatly  incensed  by  these 
frequent  insurrections,  and  determined  upon  a  final  destruction  of 
the  rebellious  city.  After  a  long  siege  Je-ru'sa-lem  was  taken,  and 
the  king  was  captured  while  attempting  flight.  He  was  blinded 
and  carried  away  to  Bab'y-lon,  the  city  was  destroyed,  and  nearly 
all  the  people  left  alive  were  also  taken  to  the  land  of  Chal-de'a 
(2  Kings  25.  i-ii).  After  this  captivity  the  city  lay  desolate  for 
fifty  years,  until  the  conquest  of  Bab'y-lon  by  Cy'rus,  B.  C.  536. 

III.  Let  us  ascertain  the  Causes  of  the  Captivity — why  the  Jews 
were  taken  up  bodily  from  their  own  land  and  deported  to  a  distant 
country. 

1.  Such  deportations  were  a  frequent  policy  of  Oriental  conquerors. 
The  Orientals  hiid  three  ways  of  dealing  with  a  conquered  people: 
that  of  extermination,  or  wholesale  butchery,  which  is  frequently 
described  upon  the  As-syr'i-an  monuments;  that  of  leaving  them  in 
the  land  under  tribute,  as  subjects  of  the  conqueror;  and  that  of 
deporting  them  en  viasse  to  a  distant  land.  Frequently,  when  the 
interests  of  the  empire  would  be  served  by  changing  the  population 
of  a  province,  this  plan  was  carried  out.  Thus  the  ten  tribes  were 
carried  to  a  land  near  the  Cas'pi-an  Sea,  and  other  people  were 
brought  to  Sa-ma'ri-a  in  their  place  (2  Kings  17.  6,  24).  A  similar 
plan  regarding  Ju'dah  was  proposed  by  Sen-nach'e-rib  (2  Kings  18. 
31,  32),  but  was  thwarted  by  the  destruction  of  the  As-syr'i-an  host. 

2.  We  have  already  noticed  another  cause  of  the  captivity  in  the 
frequent  rebellions  of  the  kings  of  Ju'dah  against  the  authority  of 
Bab'y-lon.  The  old  spirit  of  independence,  which  had  made  Ju'dah 
the  leader  of  the  twelve  tribes,  was  still  strong,  and  it  was  fostered 
by  the  hope  of  universal  rule,  which  had  been  predicted  through 
centuries,  even  while  the  kingdom  was  declining.  The  prophets, 
however,  favored  submission  to  Bab'y-lon;  but  the  nobles  urged 
rebellion  and  independence.     Their  policy  was  pursued,  and   the 


86  Outline  Studies  in  the  Old  Testament 

unequal  strife  was  taken  up  more  than  once.  The  rebellions  always 
failed;  but  after  several  attempts  the  patience  of  Neb-u-chad-nez'zar 
was  exhausted,  and  the  destruction  of  the  rebellious  city  and  the 
deportation  of  the  population  were  ordered. 

3.  But  underneath  was  another  and  a  deeper  cause — in  the  rivalry 
of  E'gypt  and  'Ba.WyAon*  Pal'es-tine  stood  on  the  border  of  the 
As-syr'i-an  empire  toward  E'gypt;  and  in  Pares-tine  there  were 
two  parties,  the  As-syr''i-an  and  the  E-gyp'tian:  one  counseling  sub- 
mission to  As-syr'i-a,  the  other  seeking  alliance  with  E'gypt  against 
As-syr'i-a  (Isa.  31.  1-3;  37.  6).  After  Bab^y-lon  took  the  place 
of  Nin'e-veh  the  Chal-de'an  party  took  the  place  of  the  As- 
syr'i-an,  as  the  Chal-de'an  empire  was  the  successor  of  the 
As-syr'i-an  empire.  The  prophets,  led  by  Jer-e-mi'ah,  always 
counseled  submission  to  Bab^y-lon,  and  warned  against  trusting  to 
E'gypt,  which  had  never  given  anything  more  than  promises;  but 
the  nobles  were  of  the  E-gyp'tian  party,  and  constantly  influenced 
the  kings  to  renounce  the  yoke  of  Bab'y-lon  and  to  strike  for  inde- 
pendence by  the  aid  of  E'gypt.  The  necessity  of  making  the  frontier 
of  the  Chal-de'an  empire  safe  on  the  side  toward  E'gypt  was  the 
political  cause  for  the  deportation  of  the  tribe  of  Ju'dah. 

4.  There  was  underlying  all  these  political  reasons  a  moral  cause 
in  the  divine  purpose  to  discipline  the  nation.  The  captivity  was  a 
weeding-out  process,  to  separate  the  precious  from  the  vile,  the 
false  from  the  true,  the  "remnant"  from  the  mass.  There  had 
always  been  two  distinct  elements  in  Is'ra-el  and  Ju'dah — the 
spiritual.  God-fearing  few,  and  the  worldly,  idol-worshiping  many. 
The  worldly  and  irreligious  took  part  in  the  resistance  to  the  king 
of  Bab'y-lon,  and  the  worshipers  of  Je-ho'vah,  led  by  the  prophets, 
urged  submission.  As  a  result  the  nobles  and  the  warriors,  for  the 
most  part,  perished;  while  the  better  part,  the  strength  and 
hope  of  the  nation,  were  carried  away  captive.  Notice  that  the 
captives  were  mainly  of  the  middle  class,  the  working  element 
(2  Kings  24.  14-16).  Those  who  had  submitted  to  the  Chal-de'ans 
were  also  taken  away  (2  Kings  25.  11).  The -prophet  expressed 
greater  hope  for  those  taken  away  than  for  those  left  behind  (Jer. 
24.  i-io).  The  captives  were  the  root  of  Ju'dah,  out  of  which  in 
due  time  a  new  nation  should  rise;  and,  as  we  shall  see,  the  cap- 
tivity in  Bab'y-lon  proved  to  be  the  most  benign  experience  in  all 
the  history  of  God's  chosen  people. 


The  Captivity  of  Judah 


Blackboard  Outline 

I. 

Cap.  Isr.  )ud*    i.  Isr.  721.    Jud.  587.    2.  Ass.  Sar.— Chal, 

Neb.       3.     Cas.     Sea. — Riv.     Eup.       4.     Nev.     ret. — 

Bro.  b. 

II. 

Thr.  Cap.  Jad.     i.   Jeh.     cap.     607.     2.  Jehn.     cap.     598. 

3.  Zed.  cap.  587. 

III. 

Caas.  Cap.     i.    Pol.  Or.  conq.     2.   Reb.  kgs.  Jud.     3.  Riv. 

T 

Eg.  Bab.     4.   Div.  pur.  dis. 

— - — ■ •■ 1-^ 

Review  Questions 

From  what  earlier  captivity  must  that  of  Ju'dah  be  distinj^uished  ?  What  were 
the  dates  of  these  two  captivities?  By  whom  was  each  nation  taken  captive? 
Where  was  each  nation  carried  captive?  What  followed  the  captivity  in  each 
nation?  What  were  the  three  captivities  of  Ju'dah?  What  were  the  events  of  the 
first  captivity  of  Ju'dah?  Who  were  carried  away  at  this  time?  What  date  is 
connected  with  this  captivity?  What  were  the  events  of  the  second  captivity  of 
Ju'dah?  Who  were  then  taken  away?  What  were  the  events  of  the  third  captivity? 
How  long  was  Je-ru'sa-lem  left  in  ruins?  By  whom  and  when  were  the  Jews  per- 
mitted to  return  from  captivity?  What  causes  may  be  assigned  for  the  carrying 
away  of  the  Jews?  What  were  the  customs  of  ancient  Oriental  conquerors?  How 
did  the  conduct  of  the  kings  of  Ju'dah  bring  on  the  captivity?  What  rivalry 
between  nations  was  a  cause  of  the  captivity?  What  were  the  two  parties  in  the 
kingdom  of  Ju'dah?  How  was  the  carrying  away  of  the  Jews  a  political  necessity? 
What  was  the  moral  cause  of  the  captivity? 

Part  Two 

IV.  The  Condition  of  the  Captives  in  Chal-de  a  was  far  better  than 
we  are  apt  to  suppose. 

I.  They  received  kind  treatment;  were  regarded  not  as  slaves  or 
prisoners,  but  as  colonists.  At  a  later  captivity  by  the  Rodmans  the 
Jews  were  sold  as  slaves  and  dispersed  throughout  the  empire.  Such 
wholesale  enslavement  was  common  after  a  conquest.  For  some 
reason  the  Chal-de^ans  did  not  enslave  the  Jews  at  the  time  of  their 
conquest,  but  colonized  them  as  free  people.  This  may  have  been 
because  the  captives  as  a  class  were  of  the  "Chal-de'an  party" 
among  the  Jews,  and  hence  were  treated  in  a  measure  as  friends. 
The  letter  of  Jer-e-mi'ah  to  the  e.xiles  (Jer.  29.  1-7)  shows  that  they 
were  kindly  dealt  with  in  Chal-de'a.  Some  of  them  were  received 
at  the  court  and  rose  to  high  station  in  the  realm  (Dan.  i.  1-6). 


88  Outline  Studies  in  the  Old  Testament 

2.  Their  organization  was  maintained.  The  exiles  were  not  merged 
into  the  mass  of  the  people  where  they  were  living,  but  retained 
their  own  system  and  were  recognized  as  a  separate  colony.  Their 
dethroned  kings  had  a  semi-royal  state  and  at  death  an  honorable 
burial  (Jer.  52,  31-34;  34.  4,  5).  The  captives  were  governed  by 
elders,  rulers  of  their  own  nation  (Ezek.  8.  i ;  14.  i ;  20.  i).  There 
was  a  "prince  of  Ju'dah"  at  the  close  of  the  captivity  (Ezra  i.  8). 
This  fact  of  national  organization  was  a  fortunate  one  for  the  exiles. 
If  they  had  been  dispersed  as  slaves  throughout  the  empire,  or  even 
had  been  scattered  as  individuals,  they  would  soon  have  been 
merged  among  the  Gen'tiles,  and  would  have  lost  their  identity  as 
a  people.  But  being  maintained  as  a  separate  race,  and  in  Jew'ish 
communities,  they  were  readily  gathered  for  a  return  to  their  own 
land  when  the  opportunity  came. 

3.  Their  law  and  worship  were  observed.  There  were  no  sacrifices, 
for  these  could  be  offered  only  at  Je-ru'sa-lem  in  the  temple.  But 
the  people  gathered  for  worship  and  for  the  study  of  the  law  far  more 
faithfully  than  before  the  exile;  for  adversity  is  a  school  of  religious 
character  far  more  than  prosperity.  The  exile  would  naturally  exert 
an  influence  in  the  direction  of  religion.  While  the  irreligious  and 
idolatrous  among  the  captives  would  soon  drop  out  of  the  nation 
and  be  lost  among  the  Gen'tiles,  the  earnest,  the  spiritual,  and  the 
God-fearing  would  grow  more  intense  in  their  devotion. 

4.  They  were  instructed  by  prophets  and  teachers.  Jer-e-mi'ah  lived 
for  some  time  after  the  beginning  of  the  captivity,  made  a  visit  to 
Bab'y-lon,  and  wrote  at  least  one  letter  to  the  exiles  (Jer.  13.  4-7; 
29.  J-s)-  Dan'iel  lived  during  the  captivity,  and,  though  in  the 
court,  maintained  a  deep  interest  in  his  people,  and  comforted  them 
by  his  prophecies,  E-ze^ki-el  was  himself  one  of  the  captives,  and 
all  his  teachings  were  addressed  to  them  (Ezek.  i.  1-3).  Many 
evangelical  and  eminent  Bible  scholars  are  of  the  opinion  that  the 
latter  part  of  I-sa'iah,  from  the  fortieth  chapter  to  the  end,  was 
given  by  a  "later  I-sa'iah"  during  the  exile;  but  whether  written 
at  that  time  or  earlier,  it  must  have  circulated  among  the  captives 
and  given  them  new  hope  and  inspiration.  The  radical  change  in 
the  character  of  the  Jews  which  took  place  during  this  period 
shows  that  a  great  revival  swept  over  the  captive  people  and  brought 
them  back  to  the  earnest  religion  of  their  noblest  ancestors. 

5-  Their  literature  was  preserved  and  enlarged.     Internal  evidence 


The  Captivity  of  Judah  89 

shows  that  the  books  of  the  Kings  were  finished  and  the  books  of 
the  Chronicles  written  at  this  time  or  soon  afterward;  the  teachings 
of  Dan'iel,  E-ze'ki-el,  Ha-bak'kuk,  and  other  of  the  minor  prophets 
were  given;  and  a  number  of  the  best  psalms  were  composed  dur- 
ing this  epoch,  as  such  poems  are  likely  to  be  written  in  periods  of 
trial  and  sorrow.  Out  of  many  psalms  we  cite  Psa.  124,  126,  129, 
130.  137.  ^^  manifestly  written  during  the  captivity.  The  exile  was 
an  age  of  life  and  vigor  to  He'brew  literature, 

V.  The  Results  of  the  Captivity.  In  the  year  B.  C.  536  the  city  of 
Bab'y-lon  was  taken  by  Cy'rus,  king  of  the  combined  Medes  and 
Per'sians.  One  of  his  first  acts  was  to  issue  an  edict  permitting 
the  exiled  Jews  to  return  to  their  own  country  and  rebuild  their 
city.  Not  all  the  Jews  availed  themselves  of  this  privilege,  for 
many  were  already  rooted  in  their  new  homes,  where  they  had 
been  for  two  generations.  But  a  large  number  returned  (Ezra  2.  64), 
and  reestablished  the  city  and  state  of  the  Jews.  The  captivity, 
however,  left  its  impress  upon  the  people  down  to  the  end  of  their 
national  history,  and  even  to  the  present  time. 

1.  There  was  a  change  in  language,  from  He'brew  to  Ar-a-ma'ic,  or 
Chal-da'ic.  The  books  of  the  Old  Testament  written  after  the  res- 
toration are  in  a  different  dialect  from  the  earlier  writings.  After 
the  captivity  the  Jews  needed  an  interpretijr  in  order  to  understand 
their  own  earlier  Scriptures.  Allusion  to  this  fact  is  given  in  Neh. 
8.  7.  The  Chal'dee  of  Bab'y-lon  and  the  He'brew  were  sufficiently 
alike  to  cause  the  people  during  two  generations  to  glide  imper- 
ceptibly from  one  to  the  other,  until  the  knowledge  of  their  ancient 
tongue  was  lost  to  all  except  the  scholars. 

2.  There  was  a  change  in  habits.  Before  the  captivity  the  Jews 
were  a  secluded  people,  having  scarcely  any  relation  with  the  world. 
The  captivity  brought  them  into  contact  with  other  nations,  and 
greatly  modified  their  manner  of  living.  Hitherto  they  had  been 
mostly  farmers,  living  on  their  own  fields;  now  they  became  mer- 
chants and  traders,  and  filled  the  world  with  their  commerce. 
Rarely  now  do  we  find  a  Jew  who  cultivates  the  ground  for  his  sup- 
port. They  are  in  the  cities,  buying  and  selling.  This  tendency 
began  with  the  Bab-y-lo'ni-an  captivity,  and  has  since  been  strength- 
ened by  the  varied  experiences,  especially  by  the  persecutions,  of 
the  Jews  during  the  centuries. 

3-   There  was  a  change  in  character.     This  was  the  most  radical  of 


90  Outline  Studies  in  the  Old  Testament 

all.  Before  the  captivity  the  crying  sin  of  Ju'dah,  as  well  as  of  Is'- 
ra-el,  was  its  tendency  to  idolatry.  Every  prophet  had  warned 
against  it  and  rebuked  it,  reformers  had  risen  up,  kings  had  en- 
deavored to  extirpate  it ;  but  all  in  vain — the  worshipers  of  God  were 
the  few ;  the  worshipers  of  idols  were  the  many.  After  the  captiv- 
ity there  was  a  wonderful  transformation.  From  that  time  we 
never  read  of  a  Jew  bowing  his  knee  before  an  idol.  The  entire 
nation  was  a  unit  in  the  service  of  Je-ho'vah.  Among  all  the  warn- 
ings of  the  later  prophets,  and  the  reforms  of  Ez'ra  and  Ne-he-mi'ah, 
there  is  no  allusion  to  idolatry.  That  crime  was  utterly  and  forever 
eradicated ;  from  the  captivity  until  to-day  the  Jews  have  been  the 
people  of  the  one,  invisible  God,  and  intense  in  th&ir  hatred  of  idols. 

4-  There  were  new  institutions  as  the  result  of  the  captivity.  Two 
great  institutions  arose  during  the  captivity : 

I.)  The  synagogue,  which  grew  up  among  the  exiles,  was  carried 
back  to  Pal'es-tine,  and  was  established  throughout  the  Jew'ish 
world.  This  was  a  meeting  of  Jews  for  worship,  for  reading  the 
law,  and  for  religious  instruction.  It  had  far  greater  influence  than 
the  temple  after  the  captivity ;  for  while  there  w^as  but  one  temple  in 
all  the  Jew'ish  world,  there  was  a  synagogue  in  every  city  and 
village  where  Jews  lived ;  and  while  the  temple  was  the  seat  of  a 
priestly  and  ritualistic  service,  the  synagogue  promoted  freedom  of 
religious  thought  and  utterance.  Out  of  the  synagogue,  far  more 
than  the  temple,  grew  the  Christian  church. 

2.)  The  order  of  sc7'tbes  wsLS  also  a  result  of  the  captivity.  The 
da)'-s  of  direct  inspiration  through  prophets  were  passing  away,  and 
those  of  the  written  Scripture,  with  a  class  of  men  to  study  and  inter- 
pret it,  came  in  their  place.  During  the  captivity  the  devout  Jews 
studied  the  books  of  their  literature,  the  law,  the  psalms,  the  histo- 
ries, and  the  prophets.  After  the  captivity  arose  a  series  of  scholars 
who  were  the  expounders  of  the  Scriptures.  Their  founder  was 
Ez'ra,  at  once  a  priest,  a  scribe,  and  a  prophet  (Ezra  7.  i-io),  who 
arranged  the  books  and  in  a  measure  completed  the  canon  of  Old 
Testament  Scripture. 

5-  There  was  a  new  hope,  that  of  a  Mes-si'ah.  From  the  time  of 
the  captivity  the  Jew'ish  people  looked  forward  with  eager  expec- 
tation to  the  coming  of  a  Deliverer,  the  Consolation  of  Is'ra-el, 
the  "  Anointed  One  "  (the  word  Mes-si'ah  means  "  anointed  "),  who 
should  lift  up  his  people  from  the  dust,  exalt  the  throne  of  Da'vid, 


The  Captivity  of  Judah  91 

and  establish  an  empire  over  all  the  nations.  This  had  been 
promised  by  prophets  for  centuries  before  the  exile,  but  only  then 
did  it  begin  to  shine  as  the  great  hope  of  the  people.  It  grew  brighter 
with  each  generation,  and  finally  appeared  in  the  coming  of  Je'sus 
Christ,  the  King  of  Is'ra-el. 

6.  From  the  captivity  there  were  two  parts  of  the  Jew'ish  people: 
the  Jews  of  Pares-tine,  and  the  Jews  of  the  dispersion,  i.)  "The 
Jews  of  Pares-tine,  sometimes  called  He^brews  (Acts  6.  i),  were 
the  lesser  in  number,  who  lived  in  their  own  land  and  maintained 
the  Jew'ish  state.  2.)  The  Jews  of  the  dispersion  were  the  descend- 
ants of  those  who  did  not  return  after  the  decree  of  Cyprus  (Ezra  i.  i), 
but  remained  in  foreign  lands  and  gradually  formed  Jew'ish 
"quarters"  in  all  the  cities  of  the  ancient  world.  They  were  the 
larger  in  number,  and  later  were  called  "  Gre'cian  Jews,"  or  Hellen- 
ists, from  the  language  which  they  used  (Acts  6.  i).  Between  these 
two  bodies  there  was  a  close  relation.  The  Jews  of  the  dispersion  had 
synagogues  in  every  city  (Acts  15.  6),  were  devoted  to  the  law,  made 
constant  pilgrimages  to  Je-ru'sa-lem,  and  were  recognized  as  having 
one  hope  with  the  Jews  of  Pal'es-tine.  The  traits  of  the  two  bodies 
were  different,  but  each  contributed  its  own  elements  toward  the 
making  of  a  great  people. 

Blackboard  Outline 


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obs. 

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5.   Lit. 

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Review  Questions 

How  were  the  captive  Jews  treated?  What  evidences  show  that  their  national 
organization  was  continued  during  the  captivity?  Why  was  this  fact  a  fortunate 
one  for  the  exiles?  What  customs  of  the  Jews  were  observed  during  the  captivity? 
What  instructors  did  the  Jews  have  during  this  period?  What  was  the  condition 
of  Jew'ish  literature  during  the  captivity?  What  events  followed  the  decree  of 
Cy'rus?  Did  all  the  exiles  of  the  Jews  return?  What  change  in  language  was 
wrought  by  the  captivity?  What  change  in  habits  followed  the  captivity?  What 
great  change  in  religion  came  as  the  result  of  the  captivity?  How  can  that  change 
be  accounted  for?  What  two  institutions  arose  during  the  captivity?  What  new 
hope  arose  at  this  time?    How  were  the  Jews  divided  after  the  captivity? 


FIFTEENTH  STUPY 
The  Jewish  Province 

Part  One 

From  the  return  of  the  exiles,  B.  C.  536,  to  the  final  destruction  of 
the  Jew'ish  state  by  the  Ro'mans,  A.  D.  70,  the  history  of  the  chosen 
people  is  closely  interwoven  with  that  of  the  East  in  general.  Dur- 
ing most  of  this  time  Ju-de'a  was  a  subject  province,  belonging  to 
the  great  empires  which  rose  and  fell  in  succession.  For  a  brief  but 
brilliant  period  it  was  an  independent  state,  with  its  own  rulers. 
As  most  of  this  period  comes  between  the  Old  and  New  Testaments 
its  events  are  less  familiar  to  Bible  readers  than  the  other  portions 
of  Is'ra-el-ite  history.  We  therefore  give  more  space  than  usual  to 
the  facts,  selecting  only  the  most  important,  and  omitting  all  that 
have  no  direct  relation  with  the  development  of  the  divine  plan  in 
the  Jew'ish  people. 

I.  The  history  divides  itself  into  Four  Periods,  as  follows: 

I.  The  Per'sian  period,  B.  C.  536  to  330,  from  Cy'rus  to  Al-ex-an'- 
der,  while  the  Jew'ish  province  was  a  part  of  the  Per'sian  empire. 
Very  few  events  of  these  two  centuries  have  been  recorded,  but  it 
appears  to  have  been  a  period  of  quiet  prosperity  and  growth.  The 
Jews  were  governed  by  their  high  priests  under  the  general  control  of 
the  Per'sian  government.     The  principal  events  of  this  period  were: 

I.)  The  second  temple,  B.  C.  535-515.  This  was  begun  soon 
after  the  return  from  exile  (Ezra  3.  i,  2,  8),  but  was  not  completed 
until  twenty-one  years  afterward  (Ezra  6.  15,  16).  It  was  smaller  and 
less  splendid  than  that  of  SoFo-mon,  but  was  built  upon  the  same  plan. 

2.)  Ez'rd s  reformation,  B.  C.  450.  The  coming  to  Je-ru'sa-lem  of 
Ez'ra  the  scribe  was  a  great  event  in  Is'ra-el-ite  history ;  for,  aided  by 
Ne-he-mi'ah,  he  led  in  a  great  reformation  of  the  people.  He  found 
them  neglecting  their  law  and  following  foreign  customs.  He 
awakened  an  enthusiasm  for  the  Mo-sa'ic  law,  aroused  the  patriot- 
ism of  the  people,  and  renewed  the  ancient  faith.  His  work  gave 
him  the  title  of  "  the  second  founder  of  Is'ra-el." 

3.)    The  separation  of  the    Sa-mar'i-tans,    B.   C.  409.      (For  the 


1 


The  Jewish  Province  93 

origin  of  the  Sa-mar'i-tans  see  2  Kings  17.  22-34.)  They  were  a 
mingled  people,  both  in  race  and  religion ;  but  until  the  captivity 
were  permitted  to  worship  in  the  temple  at  Je-ru'sa-lem.  After  the 
return  from  Bab'y-lon  the  Sa-mar'i-tans  and  the  Jews  gjew  farther 
and  farther  apart.  The  Sa-mar'i-tans  opposed  the  rebuilding  of  the 
temple  (Ezra  4.  9-24),  and  delayed  it  for  many  years;  and  a  century 
later  strove  to  prevent  Ne-he-mi'ah  from  building  the  wall  of  Je-ru'- 
sa-lem  (Neh.  4.  2).  Finally  they  established  a  rival  temple  on 
Mount  Ger'i-zini,  and  thenceforth  the  two  races  were  in  bitter  enmity 
(John  4.  9). 

4.)  The  conipleiioii  of  the  Old  Testamoit  canon.  The  prophets 
after  the  restoration  were  Hag'ga-i,  Zech-a-ri'ah,  and  Mal'a-chi;  but 
the  author  or  editor  of  most  of  the  latest  books  was  Ez'ra,  who  also 
arranged  the  Old  Testament  nearly,  perhaps  fully,  in  its  present 
form.  Thenceforward  no  more  books  were  added,  and  the  scribe 
or  interpreter  took  the  place  of  the  prophet. 

2.  The  Greek  period,  B.  C.  330-166.  In  the  year  B.  C.  330 
Al-ex-an''der  the  Great  won  the  empire  of  Per'sia  in  the  great  battle 
of  Ar-be'la,  by  which  the  sovereignty  of  the  East  was  transferred 
from  A'sia  to  Eu'rope,  and  a  new  chapter  in  the  history  of  the  world 
was  opened.  Al-ex-an''der  died  at  the  hour  when  his  conquests  were 
completed,  and  before  they  could  be  organized  and  assimilated;  but 
the  kingdoms  into  which  his  empire  was  divided  were  all  under 
Greek  kings,  and  were  all  Greek  in  language  and  civilization.  Ju-de'a 
was  on  the  border  between  Syr'i-a  ^nd  E'gypt,  and  belonged  alter- 
nately to  each  kingdom.  We  divide  this  period  into  three  sub- 
divisions: 

I.)  The  reign  of  Al-ex-an'der,  B.  C.  330-321.  The  Jews  had 
been  well  treated  by  the  Per'sian  kings  and  remained  faithful  to 
Da-ri'us,  the  last  king  of  Per'sia,  in  his  useless  struggle.  Al-ex-an'- 
der  marched  against  Je-ru'sa-lem,  determined  to  visit  upon  it  heavy 
punishment  for  its  opposition,  but  (according  to  tradition)  was  met 
by  Jad-du'a,  the  high  priest,  and  turned  from  an  enemy  to  a  friend 
of  the  Jews. 

2.)  The  E-gyP'tian  supronacy,  B.  C.  311-198.  In  the  division 
of  Al-ex-an'der's  conquests  Ju-de'a  was  annexed  to  Syr'i-a,  but  it 
soon  fell  into  the  hands  of  E'gypt,  and  was  governed  by  the 
Ptore-mies  (Greek  kings  of  E'gypt)  until  B.  C.  198.  The  only  im- 
portant events  of  this  period  were  the  rule  of  Si'mon  the  Just,  an 


94  Outline  Studies  in  the  Old  Testament 

exceptionally  able  high  priest,  about  B.  C.  300,  and  the  translation 
of  the  Old  Testament  into  the  Greek  language  for  the  use  of  the 
Jews  of  Al-ex-an'dri-a,  who  had  lost  the  use  of  He'brew  or  Chal'dee, 
This  translation  was  made  about  B.  C.  286,  according  to  Jew'ish 
tradition,  and  is  known  as  the  Septuagint  version. 

3.)  The  Syr'i-an  siip^-eniacy,  B.  C.  198-166.  About  the  year 
B.  C.  198  Ju-de'a  fell  into  the  hands  of  the  Syr'i-an  kingdom,  also 
ruled  by  a  Greek  dynasty,  the  Se-leu'ci-dse,  or  descendants  of  Se-leu'- 
cus.  This  change  of  rulers  brought  to  the  Jews  a  change  of  treat- 
ment. Hitherto  they  had  been  permitted  to  live  undisturbed  upon 
their  mountains,  and  to  enjoy  a  measure  of  liberty,  both  in  civil  and 
ecclesiastical  matters.  But  now  the  Syr'i-an  kings  not  only  robbed 
them  of  their  freedom,  but  also  undertook  to  compel  them  to  re- 
nounce their  religion  by  one  of  the  most  cruel  persecutions  in  all 
history.  The  temple  was  desecrated  and  left  to  ruin,  and  the  wor- 
shipers of  Je-ho'vah  were  tortured  and  slain,  in  the  vain  endeavor 
to  introduce  the  Greek  and  Syr'i-an  forms  of  idolatry  among  the 
Jews.  Heb.  11.  33-40  is  supposed  to  refer  to  this  persecution. 
When  An-ti'o-chus,  the  Syr'i-an  king,  found  that  the  Jews  could  not 
be  driven  from  their  faith,  he  deliberately  determined  to  exterminate 
the  whole  nation.  Uncounted  thousands  of  Jews  were  slaugh- 
tered, other  thousands  were  sold  as  slaves,  Je-ru'sa-lem  was  well- 
nigh  destroyed,  the  temple  was  dedicated  to  Ju'pi-ter  O-lym'pus, 
and  the  orgies  of  the  Bacchanalia  were  substituted  for  the  Feast 
of  Tabernacles.  The  religion  of  Je-ho'vah  and  the  race  of  the  Jews 
seemed  on  the  verge  of  utter  annihilation  in  their  own  land. 

Blackboard  Otitline 

— >^ 


I.  Fear  Per.     i.   Per.  per.     i.)  Sec.  tem.     2.)  Ez.  ref.     3.)  Sep. 
Sam.     4.)   Com.  O.  T.  can. 
2.  Gk.  per.     i.)  Rei.  Alex.     2.)  Eg.  sup.     3.)  Syr.  sup. 


Review  Questions 

With  what  history  is  that  of  the  Jews  interwoven  during  this  period?  "^AHiat 
was  the  poUtical  condition  of  the  Jews  at  this  time?  What  are  the  four  periods 
of  this  history?  Who  were  the  rulers  of  the  Jews  during  the  first  period?  What 
building  was  erected  after  the  return  from  captivity?    What  great  deliverance  was 


The  Jewish  Province  95 

effected  by  a  woman?  What  great  reforms  were  effected  by  a  scribe?  What  title 
has  been  given  to  him?  What  were  the  events  connected  with  the  separation  of 
the  Sa-mar'i-tans?  Who  were  the  prophets  of  the  restoration?  By  whom  was  the 
Old  Testarnent  canon  arranged?  What  brought  on  the  Greek  period?  What 
events  of  Jew'ish  history  were  connected  with  Al-ex-an'der  the  Great?  Under  what 
people  did  the  Jews  fall  afterward?  What  were  the  events  of  the  E-gyp'tian  rule? 
What  is  the  Septuagint?  How  was  its  translation  regarded  by  the  Jews  of  Pal'es- 
tine?  In  what  kingdom,  after  E'gypt,  did  Ju-de'a  fall?  How  was  it  governed  by 
its  new  masters?     Who  instituted  a  great  persecution? 

Part  Two 

3.  The  Mac-ca-bc'an  period,  B.  C,  166-40.  But  the  darkest  hour 
precedes  the  day ;  the  cruelties  of  the  Syr'i-ans  caused  a  new  and 
splendid  epoch  to  rise  upon  Is'ra-el. 

I.)  The  revolt  of  Mat-ta-thi'as.  In  the  year  B.  C.  170  an  aged 
priest,  Mat-ta-thi'as,  unfurled  the  banner  of  independence  from  the 
Syr'i-an  yoke.  He  did  not  at  first  aim  for  political  freedom,  but 
religious  liberty ;  but  after  winning  a  few  victories  over  the  Syr'i-an 
armies  he  began  to  dream  of  a  free  Jew'ish  state.  He  died  in  the 
beginning  of  the  war,  but  was  succeeded  by  his  greater  son,  Ju'das 
Mac-ca-be'us. 

2.)  Ju'das  Mac-ca-be'us  gained  a  greater  success  than  had  been 
dreamed  at  the  beginning  of  the  revolt.  Within  four  years  the  Jews 
recaptured  Je-ru'sa-lem  and  reconsecrated  the  temple.  The  anni- 
versary of  this  event  w'as  ever  after  celebrated  in  the  Feast  of  Ded- 
ication (John  10.  22).  Ju'das  ranks  in  history  as  one  of  the  noblest 
of  the  Jew'ish  heroes,  and  deserves  a  place  beside  Josh'u-a,  Gid'e-on, 
and  Sam'u-el  as  a  liberator  and  reformer. 

3. )  The  Mac-ca-be'an  dytiasty.  Ju'das  refused  the  title  of  king, 
but  his  family  established  a  line  of  rulers  who  by  degrees  assumed 
a  royal  state,  and  finally  the  royal  title.  In  the  year  B.  C,  143  Jew'- 
ish liberty  was  formally  recognized,  and  the  Mac-ca-be'an  princes 
ruled  for  a  time  over  an  independent  state.  Between  B,  C,  130  and 
no  E'dom,  Sa-ma'ri-a,  and  Gal'i-lee  were  added  to  Ju-de'a,  The 
latter  province  had  been  known  as  "Gal'i-lee  of  the  Gen'tiles" 
(Isa,  9.  i) ;  but  by  degrees  the  foreigners  withdrew,  and  the  province 
was  occupied  by  Jews  who  w^ere  as  devoted  and  loyal  as  those  of 
Je-ru'sa-lem. 

4,)  The  rise  of  the  sects.  About  B,  C.  100  the  two  sects,  or  schools 
of  thought,  the  Phar'i-sces  and  Sad'du-cees,  began  to  appear,  though 
their  principles  had  long  been  working.     The  Phar'i-sees  ("sep- 


96  Outline  Studies  in  the  Old  Testament 

aratists")  sought  for  absolute  separation  from  the  Gen'tile  world 
and  a  strict  construction  of  the  law  of  Mo'ses,  while  the  Sad'du-cees 
("moralists")  were  liberal  in  their  theories  and  in  their  lives. 

4.  The  Ro'man  period,  B.  C.  40  to  A.  D.  70.  It  is  not  easy  to 
name  a  date  for  the  beginning  of  the  Ro'man  supremacy  in  Pales- 
tine. It  began  in  B.  C.  63,  when  Pom'pey  the  Great  (afterward  the 
antagonist  of  Ju^li-us  Cse'sar)  was  asked  to  intervene  between  two 
claimants  for  the  Jew'ish  throne,  Hyr-ca'nus  and  Ar-is-to-bulus. 
Pom'pey  decided  for  Hyr-ca'nus,  and  aided  him  by  a  Ro'man  army. 
In  his  interest  he  besieged  and  took  Je-ru'sa-lem,  and  then  placed 
Hyr-ca'nus  in  power,  but  without  the  title  of  king.  From  this  time  the 
Rodmans  were  practically,  though  not  nominally,  in  control  of  affairs. 

I.)  Her' od  the  Great.  We  assign  as  the  date  of  the  Ro'man  rule 
B.  C.  40,  when  Her'od  (son  of  An-tip'a-ter,  an  E'dom-ite,  who  had 
been  the  general  of  Hyr-ca'nus)  received  the  title  of  king  from  the 
Ro'man  Senate.  From  this  time  Pal'es-tine  was  regarded  as  a  part 
of  the  Ro'man  empire.  Her'od  was  the  ablest  man  of  his  age  and 
one  of  the  most  unscrupulous.  He  ruled  over  all  Pal'es-tine,  I-du- 
me'a  (ancient  E'dom),  and  the  lands  south  of  Da-mas'cus. 

2.)  Her'od' s  temple.  Her'od  was  thoroughly  hated  by  the  Jews, 
less  for  his  character  than  for  his  foreign  birth.  To  gain  their  favor 
he  began  rebuilding  the  temple  upon  a  magnificent  scale.  It  was 
not  completed  until  long  after  his  death,  which  took  place  at  Jer'i- 
cho  about  the  time  when  Je'sus  Christ,  the  true  King  of  the  Jews, 
was  born  (Matt.  2.  i,  2). 

3.)  The  tetrarchies.  By  Her'od's  will  his  dominions  were  divided 
into  four  tetrarchies  ("quarter-rulings,"  a  title  for  a  fourth  part  of 
a  kingdom).  Three  of  these  were  in  Pal'es-tine:  Ar-che-la'us  receiv- 
ing Ju-de'a,  I-du-me'a,  and  Sa-ma'ri-a ;  An'ti-pas  (the  Her'od  of  Luke 
3.  I ;  9.  7;  23.  7-11)  receiving  Gal'i-lee  and  Pe-re'a;  and  Phil'ip  (Luke 
3.  i)  having  the  district  of  Ba'shan.  About  A,  D,  6  Ar-che-la'us  was 
deposed,  and  a  Ro'man,  Co-po'ni-us,  was  appointed  the  first  procu- 
rator of  Ju-de'a,  which  was  made  a  part  of  the  prefecture  of  Syr'i-a. 
The  rest  of  Jew'ish  annals  belongs  properly  to  the  New  Testament 
history. 

II.  Through  these  periods  we  notice  the  gradual  Preparation  for 
the  Gospel,  which  was  steadily  advancing. 

I.  There  was  a  political  preparation.  Six  centuries  before  Christ 
the  world  around  the    Med-i-ter-ra'ne-an  was  divided   into  states, 


The  Jewish  Province  97 

whose  normal  condition  was  war.  At  no  time  was  peace  prevalent 
over  all  the  world  at  once.  If  Christ  had  come  at  that  time  it  would 
have  been  impossible  to  establish  the  gospel  except  through  war 
and  conquest.  But  kingdoms  were  absorbed  into  empires,  empires 
rose  and  fell  by  turns,  each  with  a  larger  conception  of  the  nation 
than  its  predecessor.  From  the  crude  combination  of  undigested 
states  in  the  As-syr'i-an  empire  to  the  orderly,  assimilated,  system- 
atic condition  of  the  Ro''man  world  was  a  great  advance.  Christ 
appeared  at  the  only  point  in  the  world's  history  when  the  great 
nations  of  the  world  were  under  one  government,  with  a  system  of 
roads  such  that  a  traveler  could  pass  from  Mes-o-po-ta'mi-a  to  Spain 
and  could  sail  the  Med-i-ter-ra''ne-an  Sea  in  perfect  safety. 

2.  There  was  a  preparation  of  language.  The  conquests  of  Al-ex- 
an'der,  though  accomplished  in  ten  years,  left  a  deeper  impress  upon 
the  world  than  any  other  two  centuries  of  history.  They  gave  to 
the  whole  of  that  world  one  language,  the  noblest  tongue  ever 
spoken  by  human  lips,  "a  language  fit  for  the  gods,"  as  men  said. 
Through  Al-ex-an^der,  Greek  cities  were  founded  everywhere  in 
the  East,  Greek  kingdoms  were  established,  the  Greek  literature 
and  Greek  civilization  covered  all  the  lands.  That  was  the  lan- 
guage in  which  Paul  preached  the  gospel,  and  in  which  the  New 
Testament  was  written — the  only  language  of  the  ancient  world  in 
which  the  thoughts  of  the  gospel  could  be  readily  expressed.  While 
each  land  had  its  own  tongue,  the  Greek  tongue  was  common  in  all 
lands. 

3.  While  these  preparations  were  going  on  there  was  another  in 
progress  at  the  same  time,  the  preparation  of  a  race.  We  might 
point  to  the  history  of  the  Is^ra-el-ites  from  the  migration  of  A'bra- 
ham  as  a  training;  but  we  refer  now  to  their  special  preparation  for 
their  mission  after  the  restoration,  B.  C.  536.  There  was  a  divine 
purpose  in  the  division  of  Ju'da-ism  into  two  streams:  one  a  little 
fountain  in  Pal'es-tine,  the  other  a  river  dispersed  over  all  the  lands. 
Each  branch  had  its  part  in  the  divine  plan.  One  was  to  concen- 
trate its  energies  upon  the  divine  religion,  to  study  the  sacred  books, 
to  maintain  a  chosen  people,  whose  bigotry,  narrowness,  and  intol- 
erance kept  them  from  destruction ;  the  other  branch  was  out  in  the 
world,  where  every  Jew'ish  synagogue  in  a  heathen  city  kept  alive 
the  knowledge  of  God  and  disseminated  that  knowledge,  drawing 
around  it  the  thoughtful,  spiritual  minds  who  were  looking  for  some- 


98  Outline  Studies  in  the  Old  Testament 

thing  better  than  heathenism.  Pal'es-tine  gave  the  gospel,  but  the 
Jews  of  the  dispersion  carried  it  to  the  Gen'tiles,  and  in  many  places 
synagogues  in  the  foreign  world  became  the  nucleus  of  a  Christian 
church,  where  for  the  first  time  Jew  and  Gen'tile  met  as  equals. 

4.  Finally,  there  was  the  preparation  of  a  religion.  The  gospel  of 
Christ  was  not  a  new  religion ;  it  was  the  new  development  of  an 
old  religion.  As  we  study  the  Old  Testament  we  see  that  each 
epoch  stands  upon  a  higher  religious  plane.  There  is  an  enlarge- 
ment of  spiritual  being  between  A'bra-ham  and  Mouses,  between 
Mouses  and  Da'vid,  between  Da^ad  and  I-sa'iah,  between  I-sa'iah 
and  John  the  Bap'tist.  Phar'i-see  and  Sad'du-cee  each  held  a  share 
of  the  truth  which  embraced  the  best  thoughts  of  both  sects.  The 
work  of  many  scribes  prepared  the  way  for  the  coming  of  the  Lord, 
and  just  when  revelation  was  brought  up  to  the  highest  level,  when 
a  race  was  trained  to  apprehend  and  proclaim  it,  when  a  language 
had  been  created  and  diffused  to  express  it,  when  the  world  was 
united  in  one  great  brotherhood  of  states,  ready  to  receive  it — then, 
in  the  fullness  of  times,  the  Christ  w^as  manifested,  who  is  over  all, 
God  blessed  forever. 

Blackboard  Oatlinc 


T 

^ 

I. 

Four  Per.  (Cont. 

)     3.  Mace. 

per. 

I-) 

Rev. 

Mat 

.     2.)Jud. 

Mace.     3.) 

Mace,  dyn." 

4.) 

Ri.  « 

sec. 

4.  Rom.  per. 

I.)  Her.  Gr 

.     2. 

)  Her 

.  tern. 

3.) 

Tetr. 

II. 

Prep.  Gosp.      I. 
4.  Prep,  rel 

Pol.  prep. 

2. 

Prep 

Ian. 

3. 

Prep.  rac. 

i^ 

•?■« 

Review  Questions 

"What  was  the  effect  of  the  Syr'i-an  persecution?  Who  led  the  Jews  in  revolt? 
What  great  hero  arose  at  this  time?  What  line  of  rulers  came  from  his  family? 
What  was  the  growth  of  the  Jew'ish  state  at  that  time  ?  What  sects  of  the  Jews 
arose?  How  did  Ju-de'a  fall  under  the  Ro'man  power?  Whom  did  the  Ro'mans 
establish  as  king?  What  were  his  dominions?  What  building  did  he  erect? 
How  was  his  kingdom  divided  after  his  death?  What  finally  became  of  Ju-de'a? 
Name  five  ways  in  which  there  was  a  preparation  for  the  gospel  during  this 
period.  What  was  the  political  preparation?  How  was  a  language  prepared  for 
preaching  the  gospel  to  the  world?  What  race  was  prepared,  and  how?  What  part 
had  each  of  the  two  divisions  of  the  Jew'ish  race  in  the  divine  plan?  What  was 
the  preparation  of  a  religion  for  the  world? 


SIXTEENTH  STUDY 

The  Old  Testament  as  Literature' 

Part  One 

I.  Importance.  In  order  rightly  to  understand  the  Bible  we  must 
not  only  study  it  as  a  book  of  history,  as  a  book  of  morals  or  ethics, 
as  a  book  of  doctrine,  and  as  a  book  of  devotion;  we  must  also 
examine  it  as  literature,  and  ascertain  the  different  types  of  forms 
of  literature  shown  in  its  pages.  The  literary  study  of  the  Bible  is 
often  of  the  highest  importance.  For  example,  the  incident  narrated 
in  Josh.  lo.  12-14,  printed  as  prose  in  most  of  our  Bibles,  is  shown 
as  poetry  in  the  Revised  Version ;  and  we  all  know  that  poetry  is  to 
be  interpreted  upon  principles  different  from  prose. 

II.  Diffictilties.  In  the  study  of  the  Bible  as  literature  two  diffi- 
culties arise  and  must  be  overcome: 

1.  The  divisiofi  into  chapters  and  verses,  and  the  printing  of  the 
Bible  throughout  in  the  form  of  prose,  forms  an  obstacle  to  the  stu- 
dent of  the  Bible  as  literature.  Suppose  that  every  history  of  Eng- 
land, the  poetry  of  Milton,  the  dramas  of  Shakespeare,  and  the 
romances  of  Scott  were  printed  in  the  form  of  our  Bibles — broken 
up  into  short  paragraphs — what  a  hindrance  that  would  prove  to  the 
understanding  and  the  enjoyment  of  these  works !  Except  in  the 
Revised  Version  of  England  and  America,  that  is  the  condition  in 
which  we  read  our  Bibles.  Only  in  the  Revised  Version  can  the 
Bible  be  read  as  literature. 

2.  Another  obstacle  is  in  the  fact  that  in  the  Bible  all  the  different 
forms  of  literature  are  mingled  together.  The  prose  has  poetry 
here  and  there;  history,  personal  narrative,  drama,  and  lyric  are 
all  united  in  the  same  writings.  We  have  Scott's  prose  and  his  po- 
etry separate,  Matthew  Arnold's  poems  and  his  essays  in  separate 

'  Nearly  all  the  material  in  this  lesson  is'drawn  in  an  abbreviated  form  from  The 
Literary  Study  of  the  Bible,  by  Richard  G.  Moulton  (Boston-  D.  C.  Heath  &  Co.). 
a  masterpiece  on  this  subject,  strongly  recommended  to  the  student.  I  have,  how- 
ever, ventured  to  vary  from  Dr.  Moulton's  classification  on  some  minor  points. — 
J.  L.  H. 


100        Outline  Studies  in  the  Old  Testament 

volumes;  but  in  the  Old  Testament  all  these  forms  of  literature 
are  found  together,  and  generally  more  than  one  form  in  the  same 
book.  There  are  few  books  in  the  Old  Testament  that  are  either  all 
prose  or  all  poetry, 

III.  Qassification.  We  may  arrange  the  different  kinds  of  litera- 
ture found  in  the  Old  Testament  under  six  classes,  as  follows: 

1.  The  larger  portion  of  the  Old  Testament  belongs  to  the  depart- 
ment of  History.  In  its  books  we  trace  the  early  history  of  the 
world  and  the  history  through  two  thousand  years  of  the  Is''ra-el-ite 
people.     This  history  may  be  classified  as: 

I.)  Primitive  history,  in  the  book  of  Gen''e-sis. 

2.)  Constitutiofial  history,  or  the  record  of  laws  and  institutions, 
in  Ex'o-dus,  Le-vifi-cus,  Num'bers. 

3.)  National  history,  or  historical  events,  in  Josh'u-a,  Judg''es, 
Sam'u-el,  Kings,  and  Ez'ra.  Although  in  some  of  these  books  are 
many  narratives  more  biographical  than  historical,  yet  nearly  all 
these  stories  have  a  bearing  upon  the  national  history. 

4.)  Ecclesiastical  history,  in  the  books  of  Chron'i-cles,  which  tell 
the  story  of  the  kingdom  of  Ju'dah  from  a  priestly  point  of  view. 

2.  Next  to  the  history  comes  Personal  Narrative  as  a  literary 
form  in  the  Bible;  such  stories  as  those  of  Jo'seph,  Ba''laam,  Ruth, 
Da'vid,  E-li'jah,  E-li'sha,  Jo'nah,  and  Es'ther;  not  historical,  as  the 
story  of  the  nations,  but  personal,  as  the  record  of  individuals. 
These  narratives  belong  to  the  class  called  by  scholars  "prose 
epics,"  an  epic  being  a  work  of  narration,  generally  in  poetry,  as 
the  epics  of  Homer,  Dante,  and  Milton.  The  epics  in  the  Bible  are 
poetic  in  their  thought,  but  prose  in  their  form. 

Blackboard  Otttline 


^ — 
I. 

II. 
III. 

\^ 

)X4 

Imp*     The  Bible  as  Hist.  Eth.  Doc.  Dev.  Lit.    [Illust.] 
Diff.     I.   Div.  chap.  ver.     2.   Lit.  ming. 
Qass.     I.   Hist,    i.)  Prim.     2.)  Const.     3.)  Nat.     4.)  Eccl. 
2.   Per.  narr.     J.  B.  R.  D.  E.  E.  J.  E. 

Review  Qwestions 

With  what  various  purposes  may  the  Bible  be  studied?  What  is  meant  by  the 
study  of  the  Bible  as  literature?  Give  an  instance  showing  that  this  study  is  im- 
portant for  the  right  interpretation  of  the  Bible.     How  does  the  form  in  which  our 


The  Old  Testament  as  Literature  101 

Bibles  are  printed  hinder  in  the  study  of  it  as  literature?  What  other  difficulty  is 
met  in  the  literary  study  of  the  Bible?  How  many  classes  of  literature  are  found 
in  the  Bible?  What  is  the  department  of  literature  most  prominent  in  the  Bible? 
Name  four  kinds  of  history  in  the  Bible,  define  each  kind,  and  give  an  example  of 
it.  To  what  class  of  literature  do  the  stories  of  the  Bible  belong?  What  are  the 
subjects  of  some  of  these  stories?  What  is  an  epic?  Name  some  great  epics  in 
literature?    Wherein  do  these  differ  from  the  epics  in  the  Bible? 

Part  Two 

Review  I,  II,  and  parts  i  and  2  of  III. 

3.  Far  more  of  the  Old  Testament  belongs  to  the  department  of 
Poetry  than  appears  in  the  Authorized  Version,  the  Bible  in  common 
use.  The  He'brew  mind  was  poetic  rather  than  prosaic,  and  the 
thought  of  this  people  naturally  fell  into  the  form  of  poetry.  But 
there  is  a  great  difference  between  our  poetry  or  verse  and  that  of 
the  He'brews.  With  us  there  is  apt  to  be  rhyme,  never  sought  by 
the  Bible  poet;  or  else  a  certain  measure  in  length  of  line  or 
emphasis  on  certain  vowel  sounds,  the  "feet"  or  "meter,"  in  the 
verse,  equally  unknown  in  the  Bible.  He''brew  verse  consists  in 
a  peculiar  symmetry  and  balance  of  clauses,  which  is  called  "paral- 
lelism," for  instance: 

"  He  will  not  suffer  thy  foot  to  be  moved: 
He  that  keepeth  thee  will  not  slumber. 
Behold,  he  that  keepeth  Is'ra-el 
Shall  neither  slumber  nor  sleep"  (Psa.  121.  3,  4). 

Poetry  is  to  be  found  in  nearly  all  parts  of  the  Old  Testament. 
There  are: 

I.)  Odes,  as  the  song  of  Mir'i-am  (Exod.  15),  of  Deb'o-rah  (Judg.  5), 
and  the  book  of  Lam-en-ta'tions.  In  the  latter  book  there  is  an 
acrostical  arrangement,  each  stanza  beginning  in  the  original  text 
with  a  letter  of  the  Hc'brew  alphabet,  and  arranged  in  their 
order. 

2.)  Lyric  poems,  songs  of  emotion  or  feeling,  as  most  of  the 
Psalms, 

3.)  Dramatic  poems,  illustrative  of  action,  as  Job  and  the  Song 
of  Sol'o-mon. 

4.  Oratory  figures  extensively  in  the  Old  Testament,  as  we  should 
expect  to  find  in  the  literature  of  any  Oriental  people,  among  whom 
the  public  speaker  exercises  a  mighty  influence.     The  orations  or 


102        Outline  Studies  in  the  Old  Testament 

discourses  of  the  Bible  are  sometimes  in  prose,  sometimes  in  poetry, 
sometimes  in  both  forms  of  expression.  The  speeches  in  the  book 
of  Job,  Sol'o-mon's  dedicatory  prayer  (2  Chron.  6),  almost  the  entire 
book  of  Deu-ter-on'o-my,  the  opening  chapters  of  Prov'erbs,  and 
many  of  the  discourses  of  the  prophets  belong  to  this  department. 
Note  how  readily  the  passage  in  Deut.  8.  7-9  falls  into  verse: 

"  For  the  Lord  thy  God  bringeth  thee  into  a  good  land, 
A  land  of  brooks  of  water, 
Of  fountains  and  depths, 
Springing  forth  in  valleys  and  hills ; 
A  land  of  wheat  and  barley, 
And  vines  and  fig  trees  and  pomegranates; 
A  land  of  oil  olives  and  honey,"  etc.     (Rev.  Ver.) 

5.  Philosophy,  or  "wisdom-literature,"  is  also  found  in  the  Old 
Testament.  The  book  of  Prov'erbs  is  a  collection  of  the  "sayings 
of  the  sages"  among  the  Is'ra-el-ites ;  while  Ec-cle-si-as'tes  is  a 
series  of  connected  essays  on  human  life. 

6.  Prophecy  is  a  distinct  form  of  literature  in  the  Bible.  The  word 
"prophecy"  in  the  Scriptures  means  not  "foretelling,"  or  "predic- 
tion," but  "/6'r/-^telling,"  speaking  under  a  divine  power,  whether 
of  past,  present,  or  future.  It  is  not  to  be  forgotten  that  the  books 
of  Josh'u-a,  Judg'es,  Sam'u-el,  and  Kings  were  called  by  the  Jews 
"the  former  prophets,"  and  were  all  regarded  as  prophetic,  although 
they  contained  history.  The  prophets  used  freely  either  the  prose 
form  or  verse  form  in  their  messages.  Their  writings  may  be 
classified  under: 

I.)  Prophetic  Discourse,  the  message  of  the  Lord  concerning 
nations,  often  called  "the  burden,"  the  counterpart  of  the  modern 
sermon,  as  in  Isa.  i.  1-31;  Ezek.  34. 

2.)  Lyric  prophecy,  in  the  form  of  song,  as  in  Zeph-a-ni'ah,  Isa. 
9.  8  to  10.  4,  and  many  other  instances. 

3.)  Symbolic  prophecy,  or  the  use  of  emblems,  as  Jer-e-mi'ah's  girdle 
(Jer.  13),  the  potter's  wheel  (Jer.  18),  or  E-ze'ki-el's  tile  (Ezek.  4). 

4.)  The  prophecy  of  Vision,  of  which  instances  are:  I-sa'iah's  call 
(Isa.  6) ;  Jer-e-mi'ah's  vision  (Jer.  i.  11-16) ;  E-ze'ki-el's  vision  of  the 
cherubim  (Ezek.  i) ;  "the  valley  of  dry  bones"  (Ezek.  37);  and 
Zech-a-ri'ah's  vision  of  the  candlestick  (Zech.  4). 

5.)  The  prophecy  of  Parable,  as  "the  vineyard"  (Isa.  5),  also  in 
Ezek.  15;  "the  eagle"  (Ezek.  17).     There  are  many  parables  in  the 


The  Old  Testament  as  Literature  103 

Old  Testament,  but  the  master  in  this  form  of  teaching  was  the 
Prophet  of  GaFi-lee  in  the  gospels. 

6.)  The  prophecy  of  Dialogue^  either  between  the  prophet  and 
Je-hoVah  or  more  frequently  between  the  prophet  and  the  people, 
as  in  the  book  of  Mal'a-chi. 

7.)  Dramatic  prophecy^  in  which  Je-ho'vah  himself  is  repre- 
sented as  speaking,  generally  introduced  by  the  words  "Thus  saith 
Je-hoVah." 

A  close  analysis  will  perhaps  show  other  forms  of  prophetic  teach- 
ing, as  "The  Doom  Song"  and  "The  Prophetic  Rhapsody";  but  in 
our  judgment  these  also  may  be  included  m  the  classification  given 
above.     (See  footnote  with  the  opening  of  this  lesson.) 

Blackboard  Outline 


->^ 


I.  Imp.     The  Bible  as  Hist.    Eth.    Doc.    Dev.    Lit.  [Illust.] 
II.  Diff.     I.  Div.    chap.   ver.     2.  Lit.    ming. 
III.  Class.     I.  Hist.     I.)  Prim.     2.)  Const.     3.)  Nat.     4.)  Eccl. 

2.  Per.    Narr.    J.  B.  R.  D.  E.  E.  J.  E. 

3.  Poet.    Heb.    ver.     i.)  Od.     2.)  Lyr.     3.)  Dram. 

4.  Orat.    Sol.    Deut.    Prov.    Proph. 

5.  Phil.    "Wis. -Lit."    Prov.    Eccl. 

6.  Proph.  "  Forthtell."  "  For.  proph."  i.)  Pro.  Disc. 
2.)  Lyr,  pro.  3.)  Sym.  pro,  4.)  Pro.  Vis.  5.)  Pro. 
Par.     6.)  Pro.  Dia.     7.)  Dram.  pro. 


-•x* 


Review  Questions 


Review  the  questions  with  Part  One  of  this  lesson.  What  are  the  first  and  second 
classes  of  literature  in  the  Bible?  What  is  the  third  class?  Wherein  does  He'brew 
poetry  differ  from  Eng'lish  verse?  What  three  kinds  of  poetry  are  found  in  the  Old 
Testament?  Give  examples  under  each  kind.  What  is  the  fourth  class  of  litera- 
ture in  the  Bible?  Name  some  instances  under  this  class.  Are  the  discourses  of 
the  Bible  in  prose  or  in  poetry?  What  is  the  fifth  class  of  biblical  literature?  By 
what  other  name  is  this  class  known?  Give  two  examples  of  this  class,  and  state 
the  differences  between  them.  What  is  the  sixth  literary  department  in  the  Bible? 
What  is  the  meaning  of  the  word  "prophecy"?  In  what  form,  prose  or  poetry, 
did  the  prophets  speak?  What  are  the  seven  kinds  of  prophecy  found  in  the  Bible? 
Define  each  kind.     Give  illustrations  of  each  class. 


SEVENTEENTH  STUDY 
How  Wc  Got  Our  Bible 

Part  One 

I.  Name.  Here  is  a  volume  which  we  call  "The  Holy  Bible." 
The  word  "bible"  means  "books  " — bib  Ha,  plural  of  Greek  bib  lion, 
"book."  So  the  Bible  is  "The  Sacred  Book,"  and  by  its  very  name 
calls  attention  to  the  fact  that  it  is  not  one  book,  but  many:  39  books 
m  the  Old  Testament,  27  in  the  New — 66  books  in  the  Bible.  Its 
composite  nature  is  not  less  important  for  us  to  keep  in  mind  than 
its  unity.  Especially  is  this  true  of  the  Old  Testament,  of  which  we 
speak  mainly  in  this  lesson. 

H.  Origin.  How  came  these  books  into  being  ?  This  is  a  question 
of  the  "  higher  criticism  " — that  is,  the  study  of  subjects  back  of  and 
above  those  belonging  to  the  meaning  of  the  text ;  not  higher  because 
more  important,  but  higher  because  pertaining  to  an  earlier  period. 
Certain  conclusions,  however,  may  be  accepted. 

1.  Much  of  the  contents  of  the  Bible,  especially  of  the  Old  Testa- 
ment, was  given  orally,  through  stories,  songs,  and  poems  recited, 
through  prophetic  discourses,  and  through  traditions  handed  down 
from  generation  to  generation — a  method  of  instruction  universal 
before  books  were  printed. 

2.  These  oral  teachings  were  written,  some  at  the  time  when  they 
were  given,  others  later,  sometimes  after  generations  of  oral  repe- 
tition. The  writing  of  different  portions  of  the  Bible  was  carried  on 
at  various  times,  in  various  places,  and  by  various  writers  ;  perhaps 
through  1,600  years,  and  by  more  than  40  writers,  most  of  whom 
have  remained  unknown.  In  the  writing  and  rewriting  He'brew 
scholars  of  Old  Testament  times  did  not  hesitate  to  modify  the 
older  works  as  they  saw  reasons  for  so  doing.  We  respect  the 
"works  of  authors,"  and  would  not  alter  the  language  of  Chaucer 
or  Milton  or  Macaulay ;  but  He'brew  prophets  and  scribes  in  early 
times  cared  more  for  the  contents  than  for  the  authorship  of  their 
sacred  books. 

3.  As  long  as  there  were  prophets  in  Is'ra-el  and  Ju'dah  to  declare 
the  will  of  the  Lord  the  need  of  a  written  and  authoritative  Scrip- 
ture was  scarcely  recognized.     But  prophecy  ceased  about  B.  C.  450, 


How  We  Got  Our  Bible  105 

and  then  began  the  work  of  the  great  scribes,  of  whom  Ez'ra 
was  the  chief,  in  bringing  together,  editing,  and  copying  the  sa- 
cred books.  Perhaps  about  B.  C.  400  the  Old  Testament  was  prac- 
tically complete.  But  it  is  evident  that  the  precise  text  was  not 
fixed  for  centuries  afterward,  as  the  earliest  translation  (the  Septua- 
gint ;  see  below)  shows  that  a  text  was  followed  different  from  that 
now  read.  The  text  of  the  He'brew  Bible  was  not  finally  adopted 
until  later  than  A.  D  200. 

III.  Language,  i.  Nearly  all  the  Old  Testament  was  written  in 
He'brew,  the  language  of  the  Is'ra-el-ites,  called  by  the  As-syr'i- 
ans  on  their  monuments  "the  tongue  of  the  west  country,"  in 
the  Bible  "the  lip  of  Ca'naan"  (Isa.  19.  18)  or  "the  Jews'  lan- 
guage" (2  Kings  18.  26). 

2.  Certain  parts  of  Dan'iel  and  Ez'ra  and  one  verse  of  Jer-e-mi'ah 
(Jer.  10.  11)  were  written  in  Ar-a-ma'ic  (2  Kings  18.  26,  "  Syr'i-an 
language"),  often,  though  inaccurately,  called  Chal'dee, 

IV.  Form.  i.  The  books  of  the  Old  Testament  were  written 
upon  parchment,  the  prepared  skins  of  animals.  The  letters  were 
large,  and  a  manuscript  roll  embraced  generally  only  one  book;  and 
several  rolls  were  needed  for  the  longer  books. 

2.  Their  use  was  almost  entirely  limited  to  the  synagogue,  and 
few  copies  were  ever  owned  by  private  persons.  After  touching 
the  roll  of  an  inspired  book  one  must  wash  his  hands  in  running 
water  before  touching  anything  else. 

3.  When  the  synagogue  rolls  were  well  worn  they  were  cut  up 
into  smaller  pieces  for  use  in  the  schools,  where  the  Bible  was  the 
only  text-book.  When  worn  out  they  were  burned  or  buried.  The 
Jews  did  not  preserve  ancient  writings,  which  is  one  reason  why  all 
the  manuscripts  of  the  Bible  are  of  comparatively  modern  date. 

Blackboard  Outline 


I.   Name.     "  H.  B."     Biblia.     39,  27.  66. 
II.  Grig.     "  Hi.  Crit."     i.   Ora.     St.  so.  po.  pro.  trad. 

2.  Writ.     1,600  y.     40  wri.     "  Works  of  authors." 

3.  Work  of  scr.     B.  C.  400.     Text  not  uniform. 
HI.   Lang.     I.   Heb.     2.   Aram. 

IV.  Form.     I.   Writ,  parch.     2.   Use  in  syn.    3.   Use  in  sch. 


-f  ? 


106        Outline  Studies  in  the  Old  Testament 

Review  Questions 

What  is  the  origin  and  meaning  of  the  word  "Bible"?  What  does  this  word 
suggest  as  to  the  books  of  the  Bible?  How  many  books  does  the  Bible  contain? 
What  is  meant  by  "the  higher  criticism"?  How  was  much  of  the  Bible  given? 
How  and  when  were  the  books  written?  How  long  was  the  writing  in  progress? 
Did  the  writers  of  the  Bible  change  the  documents  as  they  wrote  them?  How 
long  was  there  little  need  of  a  written  revelation?  When  were  the  writings  of  the 
Old  Testament  brought  together?  Name  the  leader  in  this  work.  At  what  time 
was  the  Old  Testament  completed?  Was  the  precise  text  of  the  Bible  fixed  at  that 
time?  What  evidence  is  there  of  more  than  one  accepted  text?  In  what  language 
was  most  of  the  Old  Testament  written?  What  other  language  was  also  used? 
What  parts  of  the  Old  Testament  were  in  this  other  language?  In  what  form  were 
the  books  of  the  Old  Testament  preserved?  What  was  their  principal  use?  What 
hindered  the  private  ownership  of  the  books?  What  use  was  made  of  the  old  rolls 
of  the  Scriptures?    How  were  they  finally  disposed  of? 

Part  Two 

V.  Early  Versions.  The  captivity  of  the  Jews  in  Bab-y-lo'ni-a  led 
to  a  change  in  their  spoken  language,  so  that  they  could  no  longer 
understand  the  ancient  Hebrew  of  the  Bible,  and  translations,  or 
"versions,"  became  necessary.  Note  that  in  Ez'ra's  Bible  class 
(Neh.  8.  7)  translators  were  employed,  and  their  names  are  given. 

1.  The  Targums.  These  translations  from  the  Hebrew  to  the 
vernacular,  or  common  speech,  of  the  Jews  were  called  Targums. 
Men  were  trained  to  give  them,  as  the  sacred  text  was  read,  sentence 
by  sentence,  in  the  synagogue.  This  translator  was  called  a 
"  meturgeman. "  For  centuries  these  translations,  or  Targums,  re- 
mained unwritten,  were  handed  down  orally,  and  were  jealously 
guarded.  Not  until  after  A.  D.  200  was  the  writing  of  the  Targums 
authorized  by  Jewish  custom. 

2.  The  Septuagint.  The  conquests  of  Al-ex-an'der,  B,  C.  330, 
made  the  Greek  language  dominant  in  all  the  lands  of  the  east,  and 
the  Jews  dispersed  among  these  countries  needed  their  writings  in 
the  Greek  tongue,  which  was  used  almost  everywhere  in  the  syna- 
gogues outside  of  Ju-de'a.  To  meet  this  need  the  Septuagi7tt  ver- 
sion arose  in  Al-ex-an'dri-a,  beginning  about  B.  C.  285.  The  name 
Septuagint,  meaning  "seventy,"  arose  from  a  legend  that  the 
version  was  made  by  seventy  men,  each  in  a  separate  room,  trans- 
lating all  the  books;  and  the  result  showed  the  rendering  alike, 
word  for  word !  The  Septuagint  became  the  current  Bible  of  the 
Jews  in  all  lands  except,  perhaps,  Pal'es-tine, 


How  We  Got  Our  Bible  107 

3.  The  Vulgate.  After  Rome  became  the  world's  capital,  and 
the  Latin  language  came  into  general  use,  especially  west  of  Al-ex- 
an'dri-a,  in  the  Christian  churches  came  a  demand  for  the  Bible  in 
Latin.  Many  versions  of  certain  books  were  made,  but  the  one  that 
at  last  superseded  all  the  earlier  translations  was  that  prepared  by 
Jerome,  about  A.  D.  400.  This  was  called  "the  Vulgate,"  from  the 
'L.dXwivulgtts,  "the  common  people."  This  was  the  Bible  in  gen- 
eral use  until  the  Reformation.  But  as  the  Latin  language  in  its  turn 
ceased  to  be  spoken  the  Bible  was  lost  to  the  common  people  through- 
out Europe, and  was  known  only  to  scholars,mostly  in  the  monasteries. 

VL  Modern  Versions.  Of  these  multitudes  have  been  made ;  but 
we  will  notice  only  a  few  of  the  most  important  in  the  line  of  suc- 
cession leading  to  our  English  Bible. 

1.  Wyclif  s  Bible.  John  Wyclif  was  "The  Morning  Star  of  the 
Reformation,"  preaching  in  England  one  hundred  and  fifty  years 
before  Luther  in  Germany.  Finding  the  Latin  Bible  inaccessible 
to  the  common  people,  he  prepared  a  version  in  the  English  of  his 
time,  aided  by  other  scholars.  The  New  Testament  was  first  trans- 
lated, beginning  with  the  book  of  Revelation,  in  1357,  and  nearly 
all  the  Old  Testament  was  translated  by  1382,  two  years  before 
Wyclif  died.  This  translation  was  made  from  the  Vulgate,  not  from 
the  original  Hebrew  and  Greek.  As  printing  had  not  yet  been 
invented  it  was  circulated  in  manuscript  only,  yet  was  read  widely. 

2.  Tynciale  s  Bible.  After  the  invention  of  printing  and  the 
great  Reformation  there  was  an  awakened  interest  in  the  Bible. 
William  Tyndale,  a  scholar  in  Hebrew  and  Greek,  gave  his  life  to 
the  translation  of  the  Scriptures,  was  exiled,  and  was  martyred  in 
1536  on  account  of  it.  His  New  Testament  in  1525  was  the  first 
printed  in  English,  and  it  was  followed  by  the  Pentateuch  in  1530. 
No  one  man  ever  made  a  better  translation  than  Tyndale,  which  has 
been  followed  in  many  renderings  by  nearly  all  the  later  versions. 

3.  The  Great  Bible.  Omitting  the  versions  of  Coverdale,  Mat- 
thew, and  Taverner.  we  come  to  the  first  authorized  version,  made 
under  the  direction  of  the  English  prime  minister,  Thomas  Crom- 
well, edited  by  Miles  Coverdale,  and  published  in  1539.  It  received 
its  name  from  its  size,  and  from  the  fact  that  a  copy  of  it  was  re- 
quired to  be  placed  in  every  church  in  England. 

4.  The  Gene7'a  Bible  was  translated  by  a  company  of  English 
exiles  in   Switzerland,   and   appeared  in   1560.     It  was  more  con- 


108        Outline  Studies  in  the  Old  Testament 

venient  in  form  than  the  earlier  editions,  was  divided  into  verses, 
and  printed  in  Roman  letters — traits  which  made  it  popular,  espe- 
cially among  the  nonconformists  in  England. 

5.  The  Bishops'  Bible  was  prepared  under  the  direction  of  Mat- 
thew Parker,  archbishop  under  Queen  Elizabeth,  by  eight  bishops 
of  the  Church  of  England,  and  appeared  in  1572.  It  had  a  limited 
circulation,  because  it  was  really  not  quite  as  good  as  the  Geneva 
Bible;  but  it  was  the  official  version  in  England  from  1572  to  1611. 

6.  The  Douai  Bible.  All  the  above-named  versions,  and  many 
others,  were  the  work  of  Protestants.  The  Roman  Catholics  of 
England  found  a  version  of  their  own  a  necessity ;  and,  as  they  were 
not  allowed  to  prepare  and  publish  one  in  England,  the  task  was 
undertaken  by  exiled  Roman  Catholics  on  the  Continent.  The  New 
Testament  was  published  at  Rheims,  in  France,  in  1582;  the  Old 
Testament  at  Douai,  in  Belgium,  in  16 10.  This  translation  was 
made  from  the  Latin  Bible  of  Jerome,  and  its  marginal  notes  set 
forth  the  Roman  Catholic  views.  It  is  still  the  English  Bible  of 
the  Roman  Catholic  Church. 

7.  The  King  fames  Version.  In  the  reign  of  James  I  of  England 
many  versions  were  in  circulation,  and  for  the  sake  of  uniformity  a 
new  translation  was  ordered  by  the  king.  This  was  made  by  forty- 
seven  scholars,  occupying  about  three  years,  and  was  issued  in  161 1. 
It  became  by  degrees  the  standard  English  Bible,  "The  Autho- 
rized Version,"  as  it  is  called.  It  is  the  Bible  which  is  still  circu- 
lated by  the  million  every  year,  the  Bible  familiar  to  every  reader. 

8.  The  Revised  Version.  The  advance  in  scholarship,  the  in- 
creasing knowledge  of  the  ancient  world,  and  the  discovery  of  old 
manuscripts  unknown  to  earlier  translators,  caused  a  demand, 
not  for  a  new  Bible,  but  for  a  revision  of  the  text  and  of  the  transla- 
tion in  common  use.  The  Church  of  England  led  in  the  movement, 
but  invited  the  cooperation  of  scholars  in  every  denomination  of 
Great  Britain  and  America.  In  1881  the  New  Testament  appeared, 
and  in  1885  the  entire  Bible.  Students  everywhere  recognized  the 
Revised  Version  as  a  great  improvement  upon  the  Authorized  Ver- 
sion, but  it  comes  very  slowly  into  use  by  the  people. 

9.  The  American  Revised  Version.  In  the  preparation  of  the 
Revised  Version  of  1885  the  American  scholars  proposed  more  radi- 
cal changes  than  the  English  revisers  would  admit.  It  was  arranged 
that  the  Americans  should  have  their  list    of  proposed   changes 


How  We  Got  Our  Bible  109 

published  at  the  end  of  the  version,  but  they  should  not  publish 
any  Bible  containing  them  in  the  text  until  1900.  The  American 
revisers  continued  their  organization,  and,  aided  by  experience, 
made  a  new  revision  throughout,  which  was  published  both  in  Eng- 
land and  America  as  "  The  American  Revised  Version,"  in  1901. 
This  work  is  by  most  students  regarded  as,  upon  the  whole,  better 
than  the  Revised  Version  of  1885  and  the  best  translation  of  the 
Bible  that  has  yet  appeared. 

Blackboard  Outline 


>±h 


I.  Name.     "  H.  B."     Biblia.     39.  27.  66. 
n.  Orig.     "  Hi.  Crit."     i.  Ora.     St.  so.  po.  pro.  trad. 

2.  Writ.     1,600  y.     40  wri.     "  Works  of  authors.  " 

3.  Work  of  scr.     B.  C.  400.     Text  not  uniform. 

III.  Lang.     I.   Heb,     2.  Aram. 

IV.  Form.     I.  Writ,  parch.     2.  Use  in  syn.     3.   Use  in  sch. 
V.  Ear.  Vcr.     i.  Tar.     2.  Sept.     3.  Vul. 

VI.  Mod.  Ver.  i.  Wye.  1382.  2.  Tyn.  1525,  1530.  3.  Gr.  Bib. 
1539.  4.  Gen.  Bib.  1560.  5.  Bish.  Bib.  1572.  6.  Dou. 
Bib.  1582,  1610.  7.  K,  Jam.  Ver.  1611.  8.  Rev.  Ver. 
1881,  1885.     9.   Am.  Rev.  Ver.  1901. 


Review  Questions 

Review  and  answer  again  the  questions  on  Sections  I,  11,  III,  IV  of  this  lesson. 
What  is  meant  by  "versions"?  How  did  versions  of  the  Old  Testament  become 
necessary  to  the  Jews?  What  were  these  versions  called,  and  how  did  they  arise? 
How  were  they  preserved?  What  called  forth  the  Septuagint  Version?  In  what 
language  was  it?  When  was  it  prepared ?  What  was  the  Jewish  legend  concerning 
it?  How  did  the  Vulgate  arise?  Who  made  it?  Why  did  it  receive  that  name? 
What  did  the  Vulgate  become?  Repeat  the  names  of  the  three  most  important 
early  versions.  Name  the  nine  most  important  modern  versions.  Who  was  Wyclif  ? 
When  did  he  live?  When  did  his  translation  of  the  Bible  appear?  How  was  it 
circulated?  What  two  events  in  modern  times  increased  the  desire  for  the  Bible  in 
the  language  of  the  people?  What  is  said  of  Tyndale's  version?  What  was  the 
Great  Bible?  Who  directed  its  preparation?  Who  edited  it?  When  was  it  pub- 
lished? What  was  the  Geneva  Bible?  Wherein  did  it  differ  from  earlier  Bibles? 
Give  the  facts  concerning  the  Bishops'  Bible — originator,  translators,  date,  char- 
acteristics. What  was  the  history  of  the  Douai  Bible?  Where  is  that  Bible  used? 
Tell  the  facts  about  the  Aiithorized  Version.  How  did  the  Revised  Version  arise? 
How  was  it  prepared?  What  new  version  has  recently  appeared,  and  how  is  it 
regarded? 


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